liilliiiiliilliiiiliilill 
i'yiullSilltH|i!!!ll    i.H, 


fKriHlTI] 

'■",aiij|,„'tif!i!i 


!r-.ii!l 


mm' 


mm 


j'fffil!:ii4 


¥mm 


a 


1"  '' 

1 

iliiii 

tiititlaitliii 

lUlir.iHii:  ! 

ii 

J 

JAK  ,5   192€ 


BV  176  .B697  1851 
Boys,  John. 
An  exposition  of  the  several 
offices 


DEDICATION  OF  THE  AMERICAN  EDITION. 


TO  THE  RIGHT  REV.  ALFRED  LEE,  D.  D., 

BISHOP    OF    THE  PROTESTANT    EPISCOPAL    CHURCH    IN   THE 
DIOCESE  OF  DELAWARE. 


Rt.  Rev.   Sir, 

Allow  me  to  dedicate  to  you. 
this  reproduction  of  an  old,  valuable,  and  learned  exposition  of  our 
offices  for  public  worship.  It  treats  of  those  rare  and  excellent 
virtues  and  graces,  with  which  you  are  wont  to  adorn  and  char- 
aoterize  your  own  public  and  i)rivate  life. 
I  remain, 

afiectionately  yours,  &e., 

K.   J.   Stewart. 

New  Yorky  Jon.  \y  1851. 


! 


AN  i^^AK  15  me'' 


EXPOSITION  OF  THE  SEYEEAL 


^^lonin,.  o.^W^'^ 


ADAPTED  FOtt    TAUIOUS  OCCASIONS    OF 


PUBLIC     WORSHIP, 


TOGETHEa    WITH    THE 


EPISTLES    AND    GOSPELS    FOR    EACH    SUNDAY    AND    FESTIVAL   OF 
THE  ECCLESL&.STICAL  YEAR ; 


OOMriLED  FROM  THE  WORKS  OF 


(T(OYS,  D.  D., 


REV.  JOHNIBOYS,  D.  D.,  DEAX  OF  CANTERBURY,  A.  D.  M29. 


ANALYSIS    OF    THE    LESSONS 


REV.  KENSEY  JOHNS  ^EWART.  A.  M. 


"The  King's  daughter  is  all  glorious  within. 
Her  clotliing  is  of  wrought  gold."— Psalm  xlv.  13. 


NEW-YORK: 
STANFORD  AND  SWORDS,  137,  BROADWAY, 


LEGE  ET  AGE ;  VIVE  ET  VALE. 


^obart  lirrss  : 

JOHN  R.  M'GOWIf,  PKINTEK, 

57  Aim-rrBSKT. 


A  WORD  TO  THE  READER. 


GrooJ  books,  like  good  wine,  increase  in  value  as  they  increase 
in  years. 

The  Bible  is  at  once  the  oldest  and  the  best  of  books ;  and  the 
Prayer  Book,  which,  in  its  present  form,  has  stood  the  test  of  se- 
veral centuries,  commands  the  admiration  of  Christendom. 

As  the  Church  is  the  pillar  and  ground  of  the  truth,  so  the  Prayer 
Book,  being  the  mouth  and  voice  of  the  Church,  is  the  means  of 
manifesting  the  truth,  and  of  fostering  pure  devotion.  Its  offices 
are  appropriate,  simple,  and  sublime.  Its  platform  is  an  open  Bi- 
ble, an  apostolic  ministry,  and  a  form  of  public  worship,  which  is 
at  once  scriptural,  catholic,  and  uniform.  Scriptural  in  its  lan- 
guage and  teachings ;  catholic  in  its  objects,  embracing  all  possi- 
ble subjects  of  prayer  and  praise ;  and  uniform  in  regulating  the 
devotions  of  the  Church  the  world  over,  })rotecting  the  people  from 
the  caprice  of  the  eccentric  and  the  neglect  of  the  slothful,  which 
might  introduce  folly,  or  omit  matters  of  importance,  in  conduct- 
ing public  worship. 

The  influence  of  our  Liturgy  is  becoming  so  considerable  upon 
the  popular  mind,  that  our  accessions  from  the  ranks  of  the  clergy 
and  laity  of  other  denominations  professing  Christianity  around  us 
are  daily  increasing,  and  render  extremely  useful  and  valuable  all 
publications  tending  to  illustrate  the  doctrines  and  discipline  of 
the  Church. 

The  work,  from  which  the  following  expositions  are  compiled,  is 
possessed  of  sufficient  merit  to  render  recommendations  unnecessary. 

In  its  teachings  concerning  the  sinner's  justification,  it  is  clear 
and  explicit ;  in  its  exhibition  of  the  value  and  authority  of  tho 
ministry  and  means  of  grace  it  occupies  high  ground,  and  main- 
tains it  with  "  the  two  edged  sword  ;"  in  its  exposition  of  the  ri- 
diculous ceremonies  and  heretical  dogmas  of  Papal  Rome,  it  is  bold 
and  decided. 

In  order  to  retain  something  of  that  inexpressible  worth  which 
is  lost  by  changing  the  dress  of  these  old  authors,  we  shall  givo 
the  preface  and  a  few  other  passagec  without  alteration. 


TO   THE    VIRTL'OUa    AND    WORTHY   KNIGHT, 

SIR  JOHN  BOYS,  OF  CANTERBURY, 

MY    VERY    GOOD     UNCLE, 

GRACE     AND    PEACE. 

* 
Sir  : 

Yon  did  first  plant  my  studies,  Archbishop  Whitegift,  that 
president  of  piety,  watered  them,  and  Ood  gave  the  increase.  To 
God,  as  the  fountain  of  all  goodness,  I  consecrate  all  that  I  have  ; 
to  your  happy  memories,  as  to  the  conduites  of  much  good,  I  dedi- 
cate this  ensuing  Postill,  especially  to  your  selfe  surviving,  as  to 
my  best  patron  in  Cambridge,  where  the  foundation  of  this  worke 
was  laid  ;  unto  yourselfo,  as  to  the  chiefe  procurer  of  that  small 
benefice,  where  the  frame  was  raised ;  unto  yourselfe,  as  to  the 
lively  patterne  of  that  doctrine  which  is  here  delivered; 

Accept  it  as  your  owne,  for  it  bears  your  name,  and  resembling 
you  much,  endeavours  to  honour  you  long ;  so  you  shall  encourage 
me  daily  to  lessen  my  debt  to  the  Church,  and  increase  my  obli- 
gations to  your  owne  selfe. 

That  living  and  dying  I  may  continue  your  most  bounden  nephew, 

JOHN  BOYS. 


THE    SENTENCES. 

When  the  sentences  are  read  by  the  officiating  minister,  the 
people  rise,  in  token  of  their  reverence  for  the  word  of  Grod,  and 
tliey  remain  standing  during  the  following  exhortation,  out  of 
respect  for  the  sacred  office  of  him,  who  addresses  them  in  God'a 
name.  There-  is  no  part  of  the  service  which  has  more  influenoo 
in  promoting  that  decent  behaviour,  which  distinguishes  the  congre- 
gations of  the  Episcopal  Church  from  all  others,  than  these  sen- 
tences. It  may  be  well  to  observe  that  it  is  the  usage  of  the  peo- 
ple of  this  Church  to  rise,  and  continue  standing  on  three  other 
occasions,  viz.  : 

1st.  The  reading  of  the  G-ospel. 

2nd.  Whenever  the  minister  addresses  them. 

3rd.  Whenever  they  participate  in  certain  parts  of  the  service, 
as  the  Psalter,  the  Creed,  and  the  Psalms  and  Hymns  in  metre. 

"  The  Lord  is  in,  his  holy  temple: 
.     Let  all  the  earth  keep  silence  before  him.'''' 
^'■At  ivhat  time  soever  a  sinner  doth  repent,''''  Sfc. 

All  these  texts  of  holy  writ,  premised,  are  (as  it  wore  the  bells 

of  Aaron)  to  stir  up  devotion,  and  to  toll  all  into  God's  house. 

.  .         .  ^  Man's  misery. 

Ihe  whole  ring  consists  of  two  notes  :  \  r^    ,, 

^  I  G-od  s  mercy. 

The  which  are  two  chief  motives  unto  prayer,  as  wo  find. 

Precept :  Matt.  vi.  9.     "  Pray  ye   after  this  manner,  Our  Father 

which  art  in  heaven,"  admonishing  us  of  our  divine  adoption 

"  our   father ;"  and  of  our   being  strangers   or  wanderers  on 

earth,  "  who  art  in  heaven  ;"  that  we  may  feel  our  need  of 

aid,  because  pilgrims  ;   and  at  the  same  time  have  faith  in 

seeking  it,  because  we  are  sons  of  God. 


6  THE  CONFESSION  OF  SINS. 

And  Pattern,  Luke  xv.  Want  and  woe  in  the  lewd  son,  pity  and 
plenty  in  the  good  father,  occasioned  repentance,  never  re- 
pented of.  Of  the  one,  it  is  commonly  said,  "  Oratio  sine 
malis,  est  quasi  avis  sine  alis  :"  (A  prayer  without  ills,  is  like 
a  bird  without  wings.)  Of  the  other,  "  I  will  come  into  thine 
house  even  upon  the  multitude  of  thy  mercy."  Ps.  v.  7.  "  To 
thee  will  I  sing,  because  thou  art  my  refuge,  and  merciful 
Grod  ;"  in  the  vulgar  Latin,  "  Dens  meus,  misericordia  mea." 
Whereupon  Augustine  "  0  nomen  !  sub  quo  nemini  desperan- 
dum  est."  (Oh  name  !  under  which  no  one  should  despair.) 
Wherefore  the  minister,  under  a  due  consideration  of  both,  ex- 

horteth  the  people  in  an  Apostolical  style,  to  confess  their  sins 

humbly  to  the  Lord,  who  is  able  to  hear,  because  "  almighty,"  and 

willing  to  hear,  because  "  most  merciful." 


THE  CONFESSION  OF  SINS. 

"  Almighty  and  most  merciful  Father  !  ive  have  erred,''^  Sfc. 

The  matter  and  manner  of  which  confession  all  other  liturgies 
approve,  both  ancient  (as  the  liturgies  of  St.  James,  of  St.  Basil,  of 
the  Syrians,  of  the  Ethiopians,)  and  modern,  (as  the  Scottish, 
Grenevan,  English  Admonitioner's  set  form  of  Common  Prayer, 
Italian,  Spanish  and  Dutch,)  all  which  allot  confession  of  sin  a 
place  and  a  principal  place.  The  reason  thereof  is  taken  out  of 
God's  own  book,  Prov.  xviii.  17,  "  Justus  in  exordio  sermonis  accu- 
sator  est  sui."  (The  just  man  in  the  beginning  of  his  speech  is 
an  accuser  of  himself.)  So  read  St,  Ambrose,  Sermon  4,  on  the 
118th  Psalm,  and  St.  Hierom,  lib.  1,  contra  Pelagian,  and  Me- 
lancthon  in  loc,  and  from  the  practice  of  Grod's  own  people,  the 
Jews,  as  that  noble  gentleman,  Philip  Mornai,  notes,  lib.  1,  de 
missa,  caput  3. 

THE  DECLARATION  OF  REMISSION  OF  SINS. 
^'•Almighty  God,  the  Father  of  our  Lord  Jesus  Christ,  who,^"*  Sfc. 

In  the  conference  at  Hampton  Court,  January  14th,  1603,  so 
much  was  gained  as  to  have  it  in  a  more  mild  term,  called  "  Re- 
mission of  sins,"  which  was  afore  termed  "  absolution  of  sins." 

Concerning  absolution,  see  Gospel  for  19th  Sunday  after  Trinity. 


THE  LORD'S  PRAYER.  7 

THE  LORD'S  PRAYER. 

"  Our  Fathe?'  !  who  art  in  heaven^  halloiued  ie,"  Sfc. 

This  prayer  excels  all  others  in  many  respects,  as  being  the 
Oospel's  Epitome,  compiled  by  wisdom  itself;  so  large  for  matter, 
so  short  for  phrase,  so  sweet  for  order,  as  that  it  deserveth  worthily 
to  have  both  the  best  and  the  most  place  in  our  Liturgy  :  the  first 
as  guide  to  the  rest ;  the  most^  as  a  necessary  compliment  to  sup- 
ply  whatever  is  wanting  in  other  parts.  Therefore  it  is  used  at 
the  head  of  the  litany,  at  the  end  of  the  communion,  at  the  end 
of  baptism,  and  at  the  end  of  other  sacred  actions,  (as  one  fitly 
says,)  as  if  it  were  the  salt  of  all  the  divine  offices. 

i  A  proeme,  "  Our  Father,"  &c. 
It  hath  three  parts  :  <  A  petition,  "  Hallowed  be  thy  name,"  fce. 

(  A  conclusion,  "  For  thine  is  the  kingdom,"  &e. 


5n  the  first  note  these 
three  things  required 
in  an  absolute  aa;ent : 


rpi      ,  -ji    J  Because  he  is  ours  :  for  every  one  wisheth 

'  {       well  to  his  own. 

o,  .7,      (  Because  a  Father  :  '"'your  father  knoweth 

'      (       whereof  you  stand  in  need."  Matt.  vi.  8. 

p  (  Because  in  heaven:  "  strength  cometh  from 

rower,    I      heaven."     Matt.  iii.  13. 


So,  if  we  ask,  we  shall  have  ;  if  we  seek,  we  shall  find ;  if  we 
knock,  it  shall  be  opened  to  us,  because  Grod  is  a  Father,  our 
father,  and  our  father  in  heaven. 

"  Our,"  admonisheth  us  of  mutual  love,  for  without  love,  there 
i.s  no  true  faith,  no  true  prayer.  Rom.  xiv.  23.  As  the  serpent 
doth  cast  up  all  his  poison,  before  he  drinks,  so  we  must  disgorge 
sour  malice  before  we  pray. 

"  Father  ;  "  used  here  rather  essentially  than  personally, 
God  is  our  Father  in  creation.     Deut.  xxxii.  6. 
in  education.     Is.  i.  2. 

.     ,  _     ,.        \  inwardly,  by  his  spirit.     Rom.  viiL  26. 

'  \  outwardly,  by  his  preachers.  Matt.  x.  20. 
in  compassion,     Ps.  ciii.  13. 

in  correction.     Heb.   xii.   6.     "  Whosoever  is  excepted  from 
the  number  of  the  scourged,  is  excepted  from  the  number 
of  the  sons." 
in  years.  Dan.  vii.  9, 


THE  LORD'S  PRAYER. 


But  principally,  a  father  in  respect  of  his  adoption.  Rom.  xv.  16. 
(  As  Ambrose  and  Auuustine  construe  it  in 
)       holy   men  of  he 


*'In  heaven," 


s 


Mvsticalhl      ^  \w\y  men  of  heavenly   conversation,  who 

)  are  his  proper  temples,  and  houses  in  which 

^  he  will  dwell.     Jolufxiv.  23. 

^                           f  A.?-  others  generally  construe  it.  for  although 

y  Material        \  ^^  ^^  present  every  where,  yet  he  doth 

<  manifest  himself  to  the  blessed  angels  ia 

/  heaven,  and  to  us  in  glory  from  heaven.    Ps. 

^  xix.  1  /Gen.  xix.  24  :  1  thes.  iv.  16. 


THE  PETITION. 

The  Petition  hath  six  hranclles,  whereof  three  concern  our  love^ 
wherewith  we  love  God  in  himself,  and  three,  wherewith  we  love 
ourselves  in  (lod  :  In  sign  thereof,  the  pronoun  "  thy  "  is  affixed 
to  the  three  first,  "  thjj  name,  thy  kingdom,  and  thy  will ;  "  but 
the  pronouns  "  us  and  ours  "  to  the  rest ;  "  our  bread,  our  tres- 
passes, and  lead  us  not." 

Or  as  others  divide  it,    \  ^recatio  bonornm  (prayer  for  ijood  things.) 
»  {  UeprecatiQ  malorum  (deprecation  oi  ills.) 

I   1st.  God's  glory  \  "  [lallowed  be  thy  name," 

A  request  for  good  things.    <„,    ^      „      .      / '■'^'''T ''',''!''?'"  *^^™^-'' ,        „ 
^  ^  °      j  2u.  Our  good     j  Spintual,  "Thy  will  be  done." 

(.  \  Natural,  "Give  us  this  day  our  daily  bread." 

,'   Malum  culp®,  an  evil     *  Past,  "  Forgive  us  our  trespasses." 

A  deprecation  of  evil  of     )       which  is  sin.  ^  F«««rf,"  Lead  us  not  into  temptation." 

two  sorts  \   Malum  culpw,  punish-   C  Internal,    A  he-llish  conscience. 

/       mcnt  lor  sin,  "deli-   I  iCx«fr?ia/,  Bodily  dangers. 

V       ver  us  from  evil."         (  ii;tc7-7ia/,  Everlasting  death. 

In  one  word,  from  all  that  thou  seest  evil  for  us,  be  it  pros- 
perity or  adversity  ;  so  we  pray  in  the  Litany,  "  good  Lord  I  de- 
liver us  in  all  time  of  our  tribulation,  in  all  time  of  our  wealth,^' 
&c  :  for  we  are  not  as  yet  in  that  good  place  where  we  shall 
suffer  no  evil. 

Ramus  hath  observed  that  this  prayer  answereth  to  the  Deca- 
logue. 

God  is  "  our  Father,''^  therefore  we  must  have  no  other  gods.. 
*'  In  heaven,,''^  therefore,  no  graven  image.- 

"  Hallowed  be  thy  name,"  therefore  take  not  that  name  in  Vain.. 
"  Tli-if  kingdom  come,"  (  Therefore  we  must  sanctify  tlie  Sabbath  and 
"  Thxj  will  be  done."   (       worship  liiin  according  to  his  word. 

«  Give  us  this  day  our  S  "^'^.'^'fTrV^ll  ''"°""'''  ^^  ™"^,  ''''.'^" 
(iailv  bread  "  i      t>e  helpHil  and  honour  our  parents,  than 

"  '  (     hurtful  by  wroDging  our  neighbour, 

/■   "thou  Shalt  not  kill, 
V      thou      Shalt      not 

*  r   T.,  j„„j     s       steal,    thou    shall 

I    In  deed,     \  '  ■.     j   , 

\  J      not  commit  adul- 

i  {       tery." 

"  thou  shall  not  bear 


Imcord,    i"  thou  shall  not  b 


THE  LORD'S  PRAYER.  g 

That  we  covet  not  our  neicfli- 


"  Lead  us  not  into  temptation," 

(       hour  s  goods. 

"  Forgive  us  our  trespasses,"  therefore  are  we  bound  to  keep 
the  whole  law  :  which  occasioned  Luther  to  say,  "  the  Lord's  prayer 
teaches  that  we  are  sinners  every  day,  and  all  of  our  life  is  sor- 
row." All  our  life  is  nothing  else  but  a  lent,  to  prepare  ourselves 
against  the  Sabbath  of  our  death,  and  Easter  of  our  resurrection. 


THE  CONCLUSION. 

Tt  r     tn'   <i  S  ■^  reason  for  our  prayer,  "  For  thine  is  the  king;dom." 

on    in    ^  ^  testimony  of  our  assurance  thut  God  will  liear  our  prayer,  "Amen." 

"  Thine  is  :"  Earthly  Princes  have  kingdom,  power  and  glory 
from  G-od,  Dan.  ii.  37  ;  but  God  hath  all  these  from,  and  in  him- 
self, 1  Chron.  ii.  9,  11.  Seeing  he  hath  interest  in  all  things,  it 
is  our  duty  to  come  to  him  for  everything :  and  as  he  hath  right 
to  all,  so  power  to  dispose  of  all ;  and  therefore  we  cannot  do 
anything  we  desire,  but  by  power  received  from  him.  And,  if 
his  be  the  power  and  kingdom,  then  it  followeth  necessarily,  that 
his  is  all  the  glory.  Therefore  we  must  invocate  his  holy  name, 
that  hereby  we  may  give  him  his  due.  This  one  dvity  is  the 
Alpha  and  Omega ;  first  we  must  bc^  "  hallowed  be  thy  name," 
then,  we  must  perform  "  thine  is  the  glory."  "  Forever  :"  As  the 
wicked,  if  he  could  live  forever,  would  sin  forever,  so  the  good 
man,  if  God  should  suffer  him  to  breathe  on  earth  for  ever,  would 
not  cease  to  serve  him  for  ever  and  ever, 

"  Amen  :"  het  it  he  so ;  "  the  ipse  dixit"  of  faith  ;  the  word, 
in  which  all  the  promises  concentrate  ;  Prayer  knocks  at  the  door, 
but  faith  seizes  the  door  by  this  handle  and  forces  an  entrance. 
As  the  bright  sceptre  of  King  Ahasuerus,  raised  and  gave  hope  to 
his  suppliant  queen,  so  do  the  promises  of  the  gospel,  glittering  in 
this  word,  as  if  here  collected  in  a  focus,  give  hope  and  assurance 
to  the  believer.  While  to  the  unbeliever,  this  little  word  comes 
forth  as  the  concentrated  expression  of  all  the  curses  of  the  Bible  ; 
it  is,  as  it  were,  the  voice  of  God  uttered  by  his  own  lips,  and  it 
says  to  him,  "  not  one  word  of  this  prayer  hast  thou  heard,"  for 
his  thoughts,  being  engrossed  with  the  world's  business,  his  ear  is 
closed,  lest  the  preacher's  voice  disturb  his  carnal  dreams  ;  or  if 
perchance  he  listens  ;  then  this  voice  says  to  him,  "  not  one  peti- 


10  LUDOLPHUS'  PARAPHRASE. 

tion  hast  thou  understood,  not  one  promise  dost  thou  believe  ;" 
the  unbeliever's  "  amen,"  is  an  imprecation  of  the  spirit  of  God 
uttered  by  the  victim  himself,  calling  down  heaven's  indignation 
upon  an  impudent,  insolent,  besotted  fellow,  who,  like  Satan  in 
the  book  of  Job,  thrusts  himself  forward  among  better  folk,  and 
with  his  clotted  hair,  and  unwashed  face,  and  ragged  garments, 
and  foul  breath,  makes  discord  and  jargon  in  the  melodious 
harmony  of  the  faithful  by  his  coarse,  rough  "  Amen." 

This  word  is  the  seal  of  all  our  petitions,  to  make  them  authen- 
tic, importing  both  assent  and  assurance  that  our  requests  shall 
be  granted,  and  the-refore  this  "  Amen"  is  of  more  value  than  all 
the  rest,  by  as  much  as  our  faith  is  more  excellent  than  our 
desire :  for  it  is  a  testification  of  our  faith,  whereas  all  the 
petitions  are  only  testifications  of  our  desire. 


LUDOLPHUS'  PARAPHRASE. 

"  Pater  Nostcr  I"  Excelsus  in  creatione,  suavis  in  amore,  dives 
in  htereditate :  "  qui  in  coelis ;"  speculum  seternitatis,  corona 
jucunditatis,  thesauris  foelicitatis  :  "  Sanctificetur  nomen  tuum  ;" 
ut  nobis  sit  mel  in  ore,  melos  in  aure,  jubilum  in  corde,  "  Adve- 
niat  regnum  tuum  ;"  non  illud  modo  potentias,  quod  nunquam 
evertitur,  sed  istud  gratise,  quod  ssepius  avertitur  ;  adveniat  ergo 
jucundum  sine  permixtione,  tranquillum  sine  perturbatione, 
securum  sme  amissione.  "  Fiat  voluntas  ;"  non  nostra^  sed  tua  ; 
"  sicut  in  coelis ;"  ab  Angelis,  sic  etiam  in  terra  ab  hominibus  ;  ut 
omnia  quse  non  amas,  odio  habeamus  ;  quae  diligis,  diligamus  ; 
quse  tibi  placent,  impleamus  :  "  Panem ;"  doctrinalem,  sacramen- 
talem,  victualem.  "  Nostrum  ;"  sed  ne  putetur  a  nobis,  dicimus 
"  da  nobis  :"  "  quotidianum"  qui  sufficiat  nobis.  "  Et  dimitte 
nobis  dcbita  nostra ;"  quoecunque  contra  te  commissimus,  aut 
contra  proximos  ;  aut  contra  nosmetipsos.  "  Sicut  et  nos  dimitti- 
mus  debitoribus  nostris  ;"  qui  nos  offenderunt,  vel  in  verbis,  vel  in 
personis,  vel  in  rebus.  "  Et  ne  nos  inducas  in  tentationem," 
mundi,  carnis,  Diaboli.  "  Sed  libera  nos  a  malo,"  prsesenti, 
praeterito,  futuro.  Haec  potes,  quia  "  tuum  est  regnum,  et 
potentia  :"  hecc  vis,  quia  "  tua  gloria,  nunc,  et  in  secula."     Amen. 

The  pith  and  beauty  of  this  paraphrase  cannot  be  translated 
into  English.     There  is  something  inexpressibly  significant  in  the 


PSALM  LI.  11 


sentence.     "  Sanctificetur  nomen  tuum  ;"  ut  nobis  sit  mel  in  ore, 
melos  in  aure,  jubilum  in  corde. 

The  best  translation  is,  "  Let  thy  name  be  hallowed,"  that  it 
may  be  honey  in  our  mouth,  melody  in  our  ear,  joy  in  our  heart. 


PSALM  LI.  15. 

^^Lorcl,  open  thoumy  lips,  and  my  mouth  shall  show  forth  thy  praise  J"* 

As  man  is  a  little  world  in  the  great,  so  the  tongue  is  a  great 
world  in  the  little.  It  has  no  mean,  it  is  very  good,  or  very  bad. 
If  good  (as  Eunapius  said  of  that  famous  Rhetoritician)  "  a  walk- 
ing Library,  a  whole  University  of  edifying  knowledge  :"  but  if 
bad,  (as  St.  James  doth  tell  us,)  "  a  world  of  wickedness."  No 
better  dish  for  God's  public  service,  when  it  is  well  seasoned : 
again,  none  worse,  when  ill  handled. 

So  that  if  we  desire  to  be  doorkeepers  in  God's  house,  let  us 
entreat  God  first  to  be  a  doorkeeper  in  our  house,  that  he  would 
shut  the  wicket  of  our  mouth  against  unsavory  speeches,  and 
open  the  door  of  our  lips,  that  our  mouth  may  "  show  forth  his 
praise."  This  was  David's  prayer,  and  ought  to  be  thy  practice, 
wherein  observe  three  points  especially  : 

Who?  "the  Lord." 

What  ?  "  open  my  lips." 

Why  ?  "  that  my  mouth  may  show  thy  praise." 
For  the  first :  man  of  himself,  cannot  untie  the  strings  of  his 
own  stammering  tongue  ;  but  it  is  God  only  which  openeth  a 
"  door  of  utterance.  When  we  have  a  good  thought,  it  is  (as  the 
School  doth  speak)  "  gratia  infusa  ;"  when  a  good  word,  "  gratia 
eflfusa  ;"  when  a  good  work  "  gratia  difiusa."  Man  is  as  a  lock, 
the  Spirit  of  God  as  a  key,  "  which  openeth,  and  no  man 
shutteth,"  again,  "  shutteth,  and  no  man  openeth."  He  did  open 
the  heart  of  Lydia  to  conceive  well.  Acts  xvi.  ;  the  ears  of  the 
prophet  to  hear  well.  Is.  1.  :  the  eyes  of  Elisha's  servant  to  see 
well,  2  Kings  vi.  ;  and  here,  the  lips  of  David  to  speak  well. 
And  therefore,  whereas  in  the  former  verse  he  might  seem  too 
peremptory,  saying,  "  my  tongue  shall  sing  of  thy  righteousness  ;" 
he  doth,  as  it  were,  correct  himself  by  this  later  edition,  and 
second  speech  :  0  Lord  !  I  find  myself,  of  myself,  most  unable  to 


12  THE  OFFICE  FOR  PUBLIC  WORSHIP. 

sing  or  say,  but  "  open  thou  my  lips,  and  touch  thou  my  tongue, 
and  then  my  month  shall  show  thy  praise." 

This  doctrine  showeth  in  general  our  dependence  on  God,  "  in 
whom  we  live  and  move,  and  have  our  being  ;  "  from  whom  only 
Cometh  "  every  good  and  perfect  gift." 

Man  is  God's  image,  Clen.  i.  26,  (some  translators  use  the  word 
which  signifieth  a  shadow.)  Now,  as  an  image,  or  a  shadow,  doth 
only  move,  as  the  body  whereof  it  is  a  likeness, — when  the  body 
doth  stretch  forth  an  arm,  the  shadow  presently  hath  an  arm  ;  when 
the  body  doth  put  forth  a  leg,  the  shadow  hath  a  leg  ;  so  man  in 
all  his  actions  as  a  shadow,  depends  on  God,  as  the  sole  founda- 
tion of  all  his  being. 

In  more  particular,  this  overthrow^eth  all  work-mongers,  and  (if 
I  may  so  speak)  babbling  word-mongers.  If  a  man  cannot  open 
his  own  lips  to  praise  God,  much  less  direct  his  own  heart  to  please 
God  ;  if  not  able  to  tune  his  tongue,  let  him  not  presume  to  turn 
his  soul. 

And  if  a  man  cannot  open  his  mouth  aright,  let  him  pray  with 
David  in  the  cxli.  Psalm  ;  "  Set  a  watch,  0  Lord,  before  my 
mouth,  and  keep  the  doors  of  my  lips."  A  foul  fault,  when  our 
words  are  either  too  many,  or  too  mighty  ;   Eccl.  v.  1. 

2d.  What  ?  "  open  my  lips." 

David  elsewhere  thinks  our  mouth  too  much  open.  St.  James 
says  that  our  tongue  is  too  glib  and  unruly. 

(Saitli  Bernard)  "  in  old  age,  Avhen  all  other  members  are  dull 
and  stitf,  the  tongue,  notwithstanding,  is  quick  and  nimble." 
"  What  need  any  of  them  pray  for  opening  their  lips  ?  "  I  answer, 
with  the  prophet  Jeremy,  chap,  i.,  verse  22.  "  They  are  wise  to 
do  evil,  but  to  do  well  they  have  no  knowledge."  Men  have 
tongue  enough  to  speak  ill,  an  open  mouth  to  blaspheme  God,  and 
slander  their  neighbour  ;  but  like  Pliniss  Astomi,  no  mouth,  no 
lips,  no  tongue  ;  possessed  with  a  dumb  devil  when  they  should 
speak  well. 

Jerome,  Basil,  Euthymius,  and  other  ancient  doctors  observe 
that  natural  corruptions  and  actual  sins  are  the  very  ramparts 
which  stop  this  free  passage.  So  David  himself  doth  expound 
himself,  v.  14.  "  Deliver  me  from  blood  guiltiness.  Oh  God  !  and 
my  tongue  shall  sing  of  thy  righteousness."  His  unthankfulness 
did  cry,  his  adultery  did  cry,  his  murder  did  cry  unto  the  Lord  for 
revenge  ;  but  alas  !  he  himself  was  mute,  till  God,  in  exceeding 


PSALM  LL  ,13 

great  mercy,  did  stop  the  mouths  of  his  clamorous*  adversaries, 
and  gave  him  leave  to  speak. 

Here  we  note  the  great  wisdom  of  the  church  in  assigning  this 
place  to  this  versicle,  namely,  before  the  Psalms,  Lessons  and  Col- 
lects ;  and  yet  after  the  confession  and  absolution  of  our  sins  ; 
insinuating  that  our  mouths  are  silenced  only  by  transgression, 
and  opened  only  by  Grod  ;  and  therefore,  when  we  meet  together 
in  the  temple,  to  be  thankful  unto  him,  and  to  speak  good  of  his 
name,  we  must  crave  first,  that  according  to  the  multitude  of  his 
rich  mercies,  he  would  pardon  all  our  old  sins,  and  then  put  into 
our  mouths  a  new  song  ;  that  as  the  service  is  holy,  the  time  holy, 
the  place  holy  ;  so  we,  likewise,  the  persons,  may  be  holy,  who 
sing,  "  Holy,  Holy,  Holy,  Lord  Grod  of  Hosts  !  "  "  Praise  does 
not  become  the  mouth  of  a  sinner." 

The  Hebrew  doctors  enjoined  that  this  versicle  should  be  said 
at  the  beginning  of  every  prayer,  in  the  Talmud. 

"  My  lips."  A  part  for  the  whole  ;  sufficient  ability  to  praise 
God  ;  "  From  the  abundance  of  the  heart  the  mouth  speaketh." 

He  doth  entreat  God  then,  as  before,  for  a  clean  heart  and  a 
right  spirit,  that  his  old  joys  of  conscience  may  be  renewed,  and 
all  the  whole  man  thoroughly  repaired,  a  good  desire  to  begin,  a 
ready  will  to  continue,  a  constant  resolution  to  end  God's  holy 
service.  The  key  of  the  mouth  ought  not  to  stand  in  the  door  of 
the  lips,  but  to  be  kept  in  the  cabinet  of  the  mind.  "  For  the 
heart  of  fools  is  in  their  mouth,  but  the  mouth  of  the  wise  is  in 
their  heart." 

David  therefore  doth  desire,  first  a  new  soul,  then  a  new  song. 

The  tongue  is  ambassador  of  the  mind  ;  as  often  as  we  speak 
without  meditation,  so  often  the  messenger  runneth  without  his 
errand.  Idle  words  are  not  little  sins  ;  for  of  them  we  must  here- 
after give  great  account. 

The  mind,  then,  and  the  mouth  must  go  together  ;  in  civil  com- 
munication :  he  that  will  not  speak  idly,  must  think  when  he 
speaks  ;  and  he  that  will  not  speak  falsel}',  must  speak  Avhat  he 
thinks. 

In  holy  devotion,  God  must  be  praised  upon  well-tuned  cymbals, 
and  lo'ifd  cymbals;  "  in  his  choir  there  must  be  first  tune  v^ell,  i.  e. 
a  prepared  heart,  then  sound  well,  i.  e.  a  cheerful  tongue,  like  the 
pen  of  a  ready  writer." 

Although  mental  prayer,  at  certain  times  and  places  be  suffi- 


14  OFFICES  FOR  PUBLIC  WORSHIP. 

cient ;  yet,  in  God's  public  worship,  vocal  is  necessary  to  stir  up, 
and  blow  the  coals  of  zeal  both  in  ourselves  and  others.     Open 
lips,  in  open  service. 
Why  ? 

"  That  my  mouth  may  show  forth  thy  praise." 

That  as  of  thee  and  through  thee,  and  for  thee  are  all  things  ; 
so  to  thee  may  be  praise  for  evermore.  God  is  of  himself  and  in 
himself,  so  great  and  so  good  that  we  cannot  in  any  way  add  to, 
or  detract  from  his  glory. 

Not  bettered  by  our  praise,  nor  injured  by  our  vituperation. 

I  answer,  though  w^e  cannot  make  God's  praise  greater  in  itself, 
yet  we  may  make  it  seem  greater  unto  others  ;  it  is  our  duty  to 
"  show  forth  his  praise  "  in  all  our  words  and  actions  ;  for  although 
we  cannot  make  a  new  God,  and  a  new  Christ,  (as  the  Papists  do,) 
yet  our  good  example  and  gracious  speech  may  make  men  esteem 
him  great,  whom  they  now  esteem,  little  ;  and  occasion  all  those 
with  whom  we  converse  to  magnify  the  Lord,  who  little  regarded 
him  heretofore. 

This  annunciation  of  praise  consists  of  frequent  repetition  and 
particular  enumeration  of  God's  especial  goodness  towards  us. 

Hugo  comprehends  all  which  concerns  us  in  four  words,  God  is 
to  be  praised,  "  qui  Creator  ad  esse.  Conservator  in  esse,  Recreator 
in  bene  esse,  Glorificator  in  optimo  esse  ;  qui  non  reddit  Deo  faci- 
endo  quod  debet,  reddet  ei,  patiendo  quod  debet." 

The  whole  text  doth  teach  all  men  the  language  of  Canaan,  i.  e. 
what  and  how  to  speak  ;  that  their  mouth  may  glorify  God  and 
edify  their  brethren.  Especially  Pastors,  to  minister  a  word  in 
time  to  the  weary  ;  so  to  tune  their  notes,  as  that  they  may  be 
"  like  apples  of  gold,  with  pictures  of  silver,"  In  all  their  ser- 
mons to  preach  Jesus,  for  Jesus  ;  hunting  not  after  their  own,  but 
his  glory.  "  Lord  !  open  my  lips,  that  my  mouth  may  show  forth 
(not  my  praise)  but  thy  praise,"  saith  David. 


GLORIA  PATRI. 

"Glory  be  to  the  Father,  and  to  the  Son,  and  to  the  Holy 
Ghost,"  &c.  This  hymn  is  of  good  credit  and  great  antiquity. 
It  is  an  exposition  of  that  excellent  speech,  Rom.  ii.  36.  "  Of 
him,  and  through  him,  and  for  him  are  all  things,  to  him  be  glory 


VENITE  EXULTEMUS.  15 

for  ever,  Amen  :  "  used  in  the  church  to  manifest  our  sound  judg- 
ment in  matter  of  doctrine  concerning  the  sacred  Trinity. 

We  must,  saith  Basil,  as  we  have  received,  even  so  must  we 
baptize,  even  so  believe  ;  and  as  we  believe  even  so  give  glory. 
Baptizing,  we  use  the  name  of  the  Father,  of  the  Son,  and  of  the 
Holy  Ghost ;  confessing  the  christian  faith,  we  declare  our  belief 
in  the  Father,  and  in  the  Son,  and  in  the  Holy  Ghost ;  ascribing 
glory  to  God,  we  give  it  to  the  Father,  and  to  the  Son,  and  to  the 
Holy  Ghost. 

For  antiquity,  such  as  look  lowest  affirm  that  it  was  ordained 
first  by  Damasus,  a.  d.  376.  Others  that  it  was  created  in  that 
famous  Council  of  Nice,  consisting  of  318  Bishops,  under  Constan- 
tine  the  Great,  a.  d.  320.  Fabadius,  in  Lib.  adversus  Arian, 
insinuates  that  it  was  used  long  before.  The  curious,  upon  this 
point,  may  examine  Bellarmine,  and  that  Oxenford  of  learning 
Master  Richard  Hooker. 


"  VENITE  EXULTEMUS  DOMINO."  ■ 

It  is  evident,  not  only  by  church  history  but  also  by  scripture, 
that  Psalms  have  always  taken  up  great  room  in  Divine  Service, 
Matt.  xxvi.  30  ;  1  Cor.  xiv.  26.  "  When  ye  come  together,  every 
one  hath  a  Psalm." 

Let  not  any  wonder,  then,  at  our  frequent  Psalmody  both  after 
and  before  the  word  expounded  and  read  ;  and  sometimes  inter- 
laced between  both.  A  custom  continued  in  all  other  reformed 
churches  ;  as  those  of  Scotland,  Flanders,  France,  &c. 

Above  all  other  Psalms,  our  church  hath  fitly  chosen  this  as  a 
whetstone  to  set  an  edge  on  our  devotions  at  the  very  beginning  of 
the  public  prayers  in  the  temple  :  teaching  plainly,  for  what  mat- 
ter and  after  what  manner,  it  behoveth  us  to  serve  God  in  his 
sanctuary.     It  consists  of  two  parts  : 

1.  An  exhortation  to  praise  God,  1,  2,  and  6  verses. 

Sin   general,    for   creating    and  ruling  the 
wliole  world,  3,  4,  and  5  verses. 
In  particular,  towards  his  church,  verse  ~. 
V.  8,  to  end,  setting  before  their  eyes  a 
Judgments.  |       fearful  example,  that  of  their  own  fa- 
thers, in  omitting  this  excellent  duty. 


15  OFFICES  FOR  PUBLIC  WORSHIP. 

(Who  must  praise   "let  us  sing,"  "let  wj  come," 
''  let  tis  woisliip." 
(   Where,  "  Before  his  presence." 
How  }  Whereto,  '•  Sing  to  the  Lord." 
(  Wherewith,  "  With  our  voice." 

"  Let  us  sing ;"  with  our  heart,   "  heartily  ;"  with  our  hands 

and  knees,  ^'  Oh  come,  let  u.s  worship  and  fall  down,  and  kneel 

before  the  Lord  our  Maker."     David  is  not  content  to  praise  God, 

alone  ;   but  exciteth  all  others  about  him  to  do  the  same  :   "  Oh 

<;omc  let  us  sing." 

i-T       T->     •  1  1  -11  (  Private  man, 

Now  Uavid  may  be  considered  as  a  <  t,  ,  ,■  '     ,  j^  ■ 

^  \  Public  person,  (  Prince, 

i  Prophet. 

Here  then  is  a  threefold  pattern  in  one  ;  an  example  for  masters 
to  stir  up  their  family  ;  an  example  for  preachers  to  exhort  their 
people ;  an  example  for  princes  to  provoke  their  subjects  unto  the 
public  worship  of  the  Lord.  It  becometh  great  men  to  be  good 
men ;  as  being  unprinted  statutes,  and  speaking  laws  unto  others. 
This  affection  was  in  Abraham,  Paul,  Joshua,  and  ought  to  be  in 
all,  "  exhorting  one  another  while  it  is  called  to-day." 

You  hold  it  a  good  rule  in  worldly  business,  not  to  say  to  your 
servants,  come  ye,  go  ye,  arise  ye  :  but,  let  us  come,  let  us  go,  let 
us  arise.  Now  shall  the  children  of  this  world  be  wiser  in  their 
generation ,  than  the  children  of  light  ?  Do  we  commend  this 
course  in  mundane  affairs,  and  neglect  it  in  religious  offices  ?  As- 
suredly, if  our  zeal  were  so  great  to  religion,  as  oiir  love  is  towards 
the  world  ;  Masters  would  not  come  to  Church  (as  many  do)  with- 
out their  servants,  and  servants  without  their  masters ;  parents 
without  their  children,  and  children  without  their  parents  ;  hus- 
bands without  their  wives,  and  wives  without  their  husbands  : 
but,  all  of  us  would  call  one  to  another,  as  Isaiah  prophecied  ;  "  0 
come  let  us  go  up  to  the  mountain  of  the  Lord,  to  the  house  of  the 
God  of  Jacob  :  he  will  teach  us  his  ways,  and  we  will  walk  in  his 
paths."  And  as  David  here  practised,  '■'■  0  come  let  us  sing  to  the 
Lord,  let  us  heartily  rejoice  in  the  strength  of  our  salvation." 

IIoi6\  First  where  ;  before  the  Lord,  "  before  his  presence,"  verse 
2,  6.  God  is  every  where  ;  "  whither  shall  I  go  from  thy  spirit  ? 
or  whither  shall  I  go  from  thy  presence  ?" 

God  is  a  circle,  whose  circumference  every  where  :  he  is  said  in 
holy  Scripture  to  dwell  in  heaven,  and  to  be  present  in  his  sanc- 
tuary more  specially  ;  manifesting  his  glory  from  heaven,  his  grace 
in  the  church  principally.     For  he  said  in  the  law,  "  In  all  places 


"  VENITE  EXULTEMUS  DOMINO."  17 

wh^rj  I  shall  put  the  remembrance  of  my  name,  I  will  come  unto 
thee  :"  and  in  the  gospel,  "  where  two  or  three  are  gathered  to- 
gether in  my  name,  there  am  I  in  the  midst  of  them."  Albeit 
every  day  be  a  Sabbath,  and  every  place  a  Sanctuary  for  our  pri- 
vate devotions,  according  to  the  particular  exigence  of  our  occa- 
sions ;  yet  God  hath  allotted  certain  times,  and  certain  places  for 
his  public  service,  Levit.  xix.  30.  "  Ye  shall  sanctify  my  Sab- 
baths, and  reverence  my  Sanctuary." 

God  is  to  be  worshipped  ever,  and  every  where.  Yet  the  sev- 
enth of  our  time,  and  the  tenth  of  our  living,  must  more  specially 
be  consecrated  to  that  honour  which  he  requires  in  the  temple. 
And  therefore  Calvin  is  of  opinion  that  David  uttered  this  speech 
upon  the  Sabbath :  as  if  he  should  say,  come  let  us  sing  to  the 
Lord,  not  in  private  only,  but  let  us  come  before  his  presence  with 
thanksgiving.  As  in  the  c.  psalm :  "  Go  your  way  into  his  gates, 
and  into  his  courts  with  praise." 

The  consideration  of  this  one  point,  that  God  is  in  eveiy  place 
by  his  general  presence,  in  this  holy  place  by  his  especial  prescience, 
may  teach  all  men  to  pray  not  hypocritically  for  fashion,  but 
heartily  for  conscience ;  not  only  formally  to  satisfy  the  law,  but 
also  sincerely  to  certify  our  love  to  the  Lord  our  Maker,  giving 
unto  "  Caesar  the  things  which  appertain  to  Coesaf,  and  unto  God 
the  things  which  belong  to  God."  If  Cicsar  sought  his  image  in 
the  money,  may  not  God  seek  his  image  in  man?  That  we  may 
not  only  praise  where  we  should,  but,  as  it  followeth  in  the  divi- 
sion "whereto"  :  "Let  us  sing  to  the  Lord,  let  us  rejoice  in  thj 
strength  of  our  salvation,  let  us  show  ourselves  glad  in  him." 

Every  one  in  his  merry  mood  will  say ;  come  lot  us  sing,  let  ua 
heartily  rejoice :  Silence  is  a  sweeter  note  than  a  loud,  if  a  lewd 
sonnet.  If  we  will  needs  rejoice,  lot  us  (saitli  Paul)  "rejoice  in 
the  Lord:"  if  sing,  said  David,  "let  us  sing  to  the  Lord." 

Vain  toys  are  songs  sung  to  the  world,  lascivious  ballads  are 
songs  sung  to  the  flesh,  satirical  libels  are  songs  sung  to  the 
devil ;  only  psalms  and  hymns,  and  spiritual  songs  are  melody 
for  the  Lord. 

VENITE  EXULTEMUS  DOMINO. 

Let  us  worship  and   fall  down,  and  kneel  before  the  Lord  our 
Maker :    not    before  a  crucifix,    not    before  a  rotten    image,    not 
2  . 


81  OFFICES  FOR  PUBLIC  WORSHIP. 

before  a  fair  picture  of  a  foul  saint  :  those  are  not  our  makersy  we 
made  them,  they  made  not  us.  Our  Grod,  unto  whom  we  must 
sing,  in  whom  wo  must  rejoice,  before  whom  we  must  worship,  is 
a  great  King  above  all  gods  ;  he  is  no  god  of  lead,  no  god  of  bread, 
no  brazen  god,  no  wooden  god  ;  we  must  not  fall  down  and 
worship  our  lady,  but  our  Lord ;  not  any  martyr,  but  our  Maker  ; 
not  any  saint,  but  oar  Saviour  :  "0  come  let  us  sing  unto  the 
Lord,  let  us  heartily  rejoice  in  the  strength  of  our  salvation." 

YVherewith :  with  voice,  "let  us  sing;"  with  soul,  "let  us 
heartily  rejoice  ;"  with  hands  and  knees,  "  let  us  fall  down  and 
kneel,"  with  all  that  is  within  us,  v/ith  all  that  is  without  us  ;  he 
that  made  all  must  be  vrorshipped  with  all,  especially  when  wo 
come  before  his  presence. 

Hero  let  us  make  a  stand,  and  behold  the  wise  choice  of  the 
Church,  assigning  this  place  to  this  Psalm,  which  exciteth  us  to 
come  to  the  temple  quietly  and  jointly,  "  come  let  us  sing ;"  and 
when  wo  are  come,  to  demean  ourselves  in  this  holy  place  cheer- 
fully, heartily,  reverently.  I  would  fain  know  of  those  vrho 
despise  our  Canons,  as  not  agreeable  to  the  Canon  of  Holy  Bible, 
whether  their  unmannoyly  sitting  in  the  time  of  divine  .service  be 
this  ' '  kneeling' ;"  whether  their  standing  be  this  ^'■falling'  down  ;" 
whether  they  give  Gfod  their  heart,  when  as  they  vrill  not  aflord 
liim  so  much  as  their  hat ;  whether  their  louring  upon  their 
brethren,  be  "  singing  to  the  Lord  ;"  vvhether  their  duty  required 
here,  bo  to  come  in,  to  go  out,  to  stay  in  the  temple,  without  any 
respect  of  persons,  or  reverence  to  place. 

Thin'v  of  this  ye  that  forget  Grod,  he  will  not  be  mocked,  his 
truth  is  eternal,  heaven  and  eaurth  shall  pass,  but  not  one  jot  of 
his  woyd  sJiall  pass :  if  an  angel  from  heaven,  or  devil  on  earth,  if 
any  private  spirit  shall  deliver  unto  you  rules  of  behaviour  in  the 
cluirch,  contrary  to  this  Canon  of  Cxod's  own  Spirit,  let  him  be 
accursed.  Anathema.  "  Let  xis  sing,  let  us  worship,  let  us,"  who 
fear  God  and  honoxir  tlio  King,  "  fall  down  and  kneel  before  the 
Lord  our  Maker." 

Thus  much  for  David's  exhortation  to  praise  Clod.  The  reasons 
why  wo  should  praise,  follow. 

First  briefly,  (rod  is  our  Creator,  therefore  "  let  us  worship  and 
fall  dovm  and  kneel  before  the  Lord  our  Maker."  Ver.  6.  He  is 
our  Redeemer,  therefore  "  let  us  sing  unto  the  Lord,  let  us 
heartily  rejoice  in  the  strength  of  our  salvation."  Ver,  1. 


VENITE  EXULTEMUS  DOMINO.  19 

C  Mercies  in  general. 

Secondly,  more  at  large  from  his  <^  Vor.  3,  4,  5. 

(^  Judgments. 

"  For  the  Lord  is  a  great  God."  Most  mighty,  almighty,  able 
to  do  whatsoever  he  will,  and  more  than  ho  will  too.  Sec  the 
Creed. 

In  himself  so  great,  that  the  Heaven  of  heavens  cannot  contain 
him,  much  less  any  barren  brain  inwomb  him :  and  therefore 
David  here  being  not  able  to  set  down  the  least  piece  of  his  great- 
ness in  the  positive  degree,  comes  to  the  comparative,  showing 
what  he  is  in  comparison  of  others :  "A  great  King  above  all 
gods."  As  being  more  excellent  and  mighty  than  any  thing,  or 
all  things  that  have  the  name  of  God. 


Title. 


(  Aniiols  in  heaven. 


\\r\    ,^       .■L.       \                '  ^  Princes  on  earth. 
\\  hether  thcv  )  ■  a  i  i   •      .i  .  ;  i      i    it 
x           ,     •            •'  <           or  r  As  irola  is   the  covetous   man  s    "oci  ;   belly- 
be  ffocis  in             \  S        1         *i          ■         ■         I          ■  1  r  .1 

'='  //-,•••'      olieer  the  epicure  s  cfod  :  an  ulol  the  super- 

V      Opinion,  j        ,■,.  '1 

^  •  (      stitious  man  s  god. 

IN^oAv  the  Lord  is  the  King  of  all  gods  in  title,  for  ho  made 
them  :  of  all  gods  in  opinion,  for  he  can  destroy  thoni.  Angels 
are  his  messengers,  and  princes  his  ministers  ;  all  power  is  of  the 
Lord.  The  manner  of  getting  kingdoms  is  not  always  of  God, 
because  it  is  sometimes  by  wicked  means  ;  yet  the  power  itself  is 
ever  from  God,  and  therefore  styled  in  Scripture  the  "  God  of 
gods,"  as  the  wise  man  saith,  "higher  than  the  highest:"  for 
religion  and  reason  tell  us,  that  of  all  creatures  in  heaven,  an 
angel  is  the  greatest ;  of  all  things  on  earth,  an  emperor  is  the 
greatest ;  but  the  Lord  (as  you  see)  is  greater  than  the  greatest, 
as  being  absolute  Creator  of  the  one,  and  maker  of  the  other. 
How  great  a  God  is  ho  that  makes  gods,  yea,  and  mars  them  too 
at  his  pleasure,  surely  this  is  a  great  God, -and  a  great  King  above 
all  gods.  And  therefore  in  what  estate  soever  thou  be,  possess  thy 
soul  with  patience,  rejoice  in  God,  be  strong  in  the  Lord,  and  in 
the  power  of  his  might,  fear  no  juan,  no  devil,  no  other  God,  he 
that  is  greater  than  all  these  shall  be  thy  defence  ;  he  will  perform 
whatsoever  in  his  word  he  did  promise  concerning  this  life  and 
the  next. 

'•  In  his  hand  are  all  the  corners  of  the  earth."  The  most 
mighty  Monarch  on  earth  is  king  as  it  were  but  of  a  mole-hill,  a 
lord  of  some  one  ano;le  :  but  in  God's  "  hand  are  all  the  corners  of 


20  OFFICES  FOR  PUBLIC  WORSIIir. 

the  earth,  and  the  .streiiL'tli  of  the  liills,"  i.  c.  of  most  puissant 
potentates,  in  eoniparison  of  whom  all  olhers  arc  low  valleys  ;  the 
strength  and  height  of  the  hills  are  his. 

Autiehrist  doth  extol  himself  ''above  all  that  is  called  (jod," 
and  the  Pope  doth  make  himself  ''  Lord  of  lords,"  usurping  "  the 
whole  world  for  his  ditn-ese  : "  yea  he  hath  a  triple  kingdom, 
Qceording  to  liis  triple  crown  ;  Hupenial  extended  to  heaven,  in 
canonizing  saints  ;  Infernal,  extended  to  hell,  in  freeing  souls  out 
of  purgatory  ;  Terrestrial,  extended  over  the  whole  earth,  as  being 
universal  Bishop  of  the  Catholic  Church.  But  alas,  vain  man,  he 
is  but  a  fox  in  a  hole,  many  corners  of  the-earth  are  not  his  ;  Eng- 
land (God  be  praised)  is  not  his,  Scotland,  Holland,  Denmark  not 
his,  a  great  part  of  France,  the  greatest  part  of  Germany,  none  of 
his,  many  thousands  in  Portugal,  Italy,  Spain,  none  of  his  ;  the 
great  Cham,  the  Persian,  the  Turk,  the  least  whereof  is  greater 
than  himself,  none  of  his.  And  albeit  all  the  kings  of  the  earth 
should  be  drunken  with  his  abomination,  yet  should  he  be  Pastor 
universal  of  the  Church,  but  as  the  devil  is  prince  of  the  M'orld  ; 
not  by  his  uwn  might,  but  by  others'  weakness,  as  St.  Paul  said, 
"  he  is  our  master  to  whom  nvc  give  ourselves  as  servants  to  obey." 
So  likewise  the  gods  of  the  superstitious  heathen  have  not  all 
the  corners  of  the  world  :  for,  as  themselves  ingenuously  confess, 
some  W'cre  gods  of  the  water  only,  some  of  the  wind,  some  of  corn, 
some  of  fruit. 

As  heretics  have  so  many  creeds  as  heads  :  so  the  gentiles  (as 
Prudentius  observed)  had  so  many  things  for  their  god,  as  there 
were  things  that  were  good. 

So  that  "  their  gods  are  not  as  our  God,  even  our  enemies  being 
judges."  Others  hold  some  jiarccls  of  the  earth  under  him,  and 
some  lay  claim  to  the  whole  by  usurpation.  But  all  the  corners 
of  the  world  are  his  by  right  of  er(^ation,  as  it  followeth  in  the 
next  verse. 

"  The  sea  is  his,  for  he  made  it."  An  argument  demonstrative, 
to  show  that  all  the  world  is  subject  to  his  power  :  and  therefore 
in  the  creed,  after  "Almighty,"  followeth  instantly.  '*  maker  of 
heaven  and  earth." 

If  any  shall  demand  why  David  nameth  here  hrst  and  princi- 
pally the  sea,  before  all  other  creatures  :  answer  may  be  given  out 
of  Pliny  ;  "  <iod,  who  is  wonderful  in  all  things,  is  most  wonder- 
fully wonderful  in  the  sea." 


VENITE  EXULTEMUS  DOMINO.  21 

fl.  Situation  of  it. 
"Wliether  we  consider  (as J  2.  Motions. 
David  elsewhere)  tlie  "^  3.  Innumerable  creatures  in  it. 

1^4.  AVonderful  art  of  sailing  on  it. 
Yet  Clod  in  the  beginning  made  this  unruly  foaming  fuming 
beast,  and  ever  since  ruled  it  at  his  beck  :  for  he  "  stilleth  the 
raging  of  the  sea,  and  the  noise  of  his  waves  ;  "  he  shutteth  up 
his  barking  cur  in  the  channel,  as  in  a  kennel  ;  "he  layeth  up  the 
deep,  as  in  a  treasure  house,"  saying  to  the  waters,  "  hitherto 
shalt  thou  come,  but  no  further,  and  here  shall  thy  proud  waves 
stay." 

Hitherto  we  have  treated  concerning  the  greatness,  and  good- 
ness of  G-od  in  general.  Now  David  in  the  seventh  verse  proceedsj 
intimating  that  the  Lord  of  all  in  common,  is  our  G-od  in  special. 
"  He  is  the  Lord  our  God,"  as  being  "  the  people  of  his  pasture, 
and  the  sheep  of  his  hands  : "  that  is,  himself  doth  feed  and 
favour  the  Church  in  a  more  particular  sort,  committing  this 
charge  to  none  other.     See  Preface  of  the  Decalogue. 

The  last  reason  is  from  judgment ;  for  God  useth  all  means  to 
win  men  unto  him.  The  sum  whereof  is,  that  we  must  not  hard- 
en our  hearts,  and  obstinately  settle  ourselves  in  sin,  as  our  fore- 
fathers in  the  wilderness  :  but  rather  hear  the  voice  of  the  Lord 
speaking  unto  us  out  of  his  word  all  the  day  long,  the  whole  time 
of  our  life  generally,  but  on  the  Sabbath  day  more  especially, 
"  lest  in  his  anger  he  swear  that  we  shall  not  enter  into  his  rest." 
Read  this  History,  Num.  xiv.  ;  Exod.  xvii. ;  for,  as  Paul  doth 
teach,  "  these  things  are  written  for  our  ensample,  upon  whom  the 
ends  of  the  world  are  come."  Learn  from  examples  in  history 
lest  thou  be  made  an  example.  The  judgments  of  God  are  like 
thunder-claps.  Punishment  to  one,  terror  to  all.  As  in  a  com- 
mon-weal, places  of  execution  are  public,  because  (as  Plato  said) 
No  wise  man  punishes  because  it  has  been  sinned,  but,  lest  it 
should  be  sinned.  And  another  ancient  philosopher  to  the  same 
purpose  :  Malefactors  do  not  perish,  that  thei/  may  perish,  but 
that  they  may  deter  others  from  perishing.  That  the  state  which 
had  no  benefit  by  their  life,  should  make  use  of  their  death.  In 
like  manner.  Almighty  God  in  this  huge  theatre  of  the  world, 
doth  make  some  spectacles  unto  others,  all  of  us  being  either 
actors,  or  spectators  :  and  so  by  consequence  must  take  example 
by  others,  or  else  make  example  to  others.  See  Epist.  Dom.  9, 
Post.  Trinit. 


22  OFFICES  FOR  PUBLIC  WORSHIP. 

TE  DEUiM. 

That  liymns,  accurately  framed  by  devout  men  according  to  the 
word,  may  be  sung  in  the  church  with  the  psalms  of  David,  and 
other  spiritual  songs  taken  out  of  the  word,  we  can  allege  precept, 
and  example:  Precept,  Coloss.  iii.  16.  "Admonish  yourselves  in 
psalms  and  hymns,"  &c.  Marlorat  doth  construe  this  of  singing 
in  the  church :  and  Hay  mo,  that  hymns  were  godly  songs,  invented 
by  the  Christians  of  that  age.  For  God's  holy  church  hath  used 
this  custom  from  the  primitive  times,  even  unto  this  present  day. 

Concerning  Te  Deum  in  particular :  it  is  approved  by  Luther, 
and  held  by  our  martyrs  a  good  creed,  (as  it  is  thought,  generally,) 
composed  by  those  two  great  lights  of  the  church,  Ambrose  who 
was  the  most  resolute  bishop,  and  Augustine  who  was  the  most 
judicious  Doctor  of  all  the  Fathers. 

It  is  reported  by  Dacius,  a  Reverend  Bishop  of  Milan,  that  in 
his  time,  who  lived  under  Justinian,  Anno  538,  this  hymn  was 
received  and  used  in  the  church :  which  arcmeth  it  of  greater  anti- 

O  a 

quity,  than  upstart  popery. 


BENEDTCITE  OMNIA  OPERA. 

This  canticle  is  a  rhapsody  gathered  here  and  there  from  divers 
psalms  of  David :  cited  often  by  the  learned  and  ancient  Fathers, 
and  not  censured  by  the  Lutheran  Historiographers.  Cent.  v.  colum. 
219. 

Imprinted  at  Middleburgh  with  the  Davidical  psalms  in  English 
metre :  an  honour  denied  unto  the  church-psalter  in  prose.  In  a 
word,  I  find  this  hymn  less  martyred  than  the  rest,  and  therefore 
dismiss  it,  as  Christ  did  the  woman,  Jolm  viii.  "Where  be  thine 
accusers  ?  Hath  no  man  condemned  thee  ?  no  more  do  I,  go  thy 
way." 


BEXEDICTUS.     LUKE  I.  68. 

The  Bencdictus,  i\Iagnificat,  and  Nunc  dimittis,  are  said  in  the 
church  daily,  whereas  other  psalms  of  David,  Asaph,  and  Moses, 
are  read  but  monthly.  The  reasons  hereof  are  manifest,  and  mani- 
fold, I  will  only  nam.e  two. 


THE  BENEDICTUS. 


23 


First,  these  most  excellent  hymns  (as  gratulations  wherewith 
our  Lord  and  Saviour  was  joyfully  received  at  his  entrance  into 
the  world)  concern  us  so  much  more  than  the  psalms  of  David,  as 
the  gospel  more  than  the  law,  and  the  New  Testament  more  than 
the  Old.  For  the  one  are  but  prophecies  of  Christ  to  come,  whereas 
the  others  are  plain  discoveries  of  Clirist  already  present. 

Secondly,  these  songs  are  proper  only  to  Christianity,  whereas 
other  psalms  are  common  to  the  Jews,  as  well  as  to  the  Christians, 
wdierewith  they  praise  God  in  their  synagogue,  so  well  as  we 
praise  God  in  our  church.  A  Jew  will  sing  with  Asaph  and 
David,  that  the  Messiah  of  the  world  shall  come,  but  he  cannot, 
he  will  not  acknowledge  with  Zacharias  and  Simeon  that  he  is 
come.  So  that  the  novelist,  herein  misliking  the  Church's  custom, 
doth  seem  to  play  the  Jew ;  which  I  rather  ascribe  to  the  lightness 
of  his  folly,  than  to  the  weight  of  his  malice.  He  does  not  un- 
derstand the  way  of  the  church;  but  he  loves  his  own  way,  not 
because  it  is  true,  but  because  it  is  his  own. 

It  is  fitly  placed  after  the  second  lesson,  as  an  hymn  of  praise  to 
magnify  God  for  the  comfort  we  receive  by  the  sweet  tidings  of 
the  gospel;  "Blessed  be  the  Lord  God  of  Israel,  for  visiting  and 
redeeming  his  people." 

(   1.   Concerning  Chiist  and  his  kingdom. 
It  hatli  two  principal  parts  :  <  2.  Touching  Joiin  the  Baptist  and  his  olllce,  ver. 
(      76,  &c. 

It  is  very  remarkable,  that  Zacharias  who  was  dumb,  vers.  20, 
doth  now  not  only  speak,  but  also  prophesy.  He  was  made  speech- 
less because  he  was  faithless :  but  now  believing,  his  lips  are 
opened,  and  his  mouth  doth  show  forth  God's  praise,  saying 
^'  Blessed  be  the  Lord." 

Let  no  man  in  his  aflhction  dci^pair :  for  (as  Ambrose  notes)  if 
we  change  our  manners.  Almighty  God  will  alter  his  mind.  He 
will  not  only  restore  that  which  was  taken  away,  but  also  give 
more  than  we  can  expect.  So  he  blessed  the  last  days  of  Job  more 
than  the  first.  In  the  second  of  Joel:  "If  you  will  turn  to  me 
(saith  the  Lord)  with  all  your  heart,  with  fasting,  weeping,  and 
mourning,  I  will  render  unto  you  the  years  which  the  grasshopper 
hath  eaten,  the  canker-worm,  and  the  caterpillar,  ilnd  moreover, 
I  will  pour  out  my  Spirit  upon  all  flesh,  and  your  sons  and  your 
daughters  shall  prophsy,"  izc.  In  the  9th  of  Matthew,  when 
Christ  saw  the  faith  of  the  palsy-man,  he  did  not  only  cure  the 


24  OFFICES  FOR  PUBLIC  WORSHIP. 

Soros  of  his  body,  but  also  the  sins  of  his  soul;   "Son  be  of  gooiJ 

cheer,  thy  sins  are  forgiven  thee." 

In   the  first   part   two  (   1.  Who  to  be  blessed  ;  "The  Lord  God  of  Israel." 
points  are  to  be  consid-  ;  2.  Why;  first  for  promisiiiij,  then  for  performing  re- 
ered  eppeciaily:  (       demption  unto  the  world. 

"Blessed,"  That  is,  praised,  as  Psal.  xviii.  47 ;  Matt.  xxii.  39. 

So   that  Zacharias  here  remembering  a  great  benefit,  begins  his 

hymn  with  thanks,  Benedietus,  Dominus ;  hereby  signifying,  that 

it  is  our  first  and  chief  duty  to  be  thankful,  to  bless  God,  who  doth 

80  wonderfully  bless  us  in  all  the  changes  and  chances  of  this 

mortal  life,  to  say  with  Job,  "  The  Lord  giveth,   and  the  Lord 

takoth,  blessed  be  the  name  of  the  Lord."     Grod  be  praised,  and 

the   Lord  be  blessed,  is  the  language  of  Canaan :   whereas,   un- 

thankfulness   is  the  devil's  text,  and  the  blasphemies  of  wicked 

men  are  commentaries  upon  it. 

"  The  Lord,"  For  as  Aristotle  said ;  "  Praise  is  only  virtue's 
due  :"  but  none  is  good,  except  God.  Others  are  to  be  praised  in 
him,  so  far  forth  as  they  have  received  any  gift  or  good  from  him, 
only  the  Lord  is  worthy  to  be  praised  in  and  for  himself. 

"  God  of  Israel,"  So  called  in  two  respects :  First,  In  regard  of 
his  love  towards  them,  as  being  "his  peculiar  inclosuro  out  of  the 
commons  of  the  whole  world,"  Deut.  vii.  6 ;  Psal.  Ixxvi, ;  Isa.  v. 

Secondly,  In  regard  of  their  service  to  him,  he  is  God  of  others, 
will  they,  nill  they,  Psal.  xcix.  1.  "  The  Lord  is  King,  be  the 
people  never  so  impatient ;  he  sitteth  between  the  Cherubims,  bo 
the  people  never  so  unquiet :"  but  Israel  willingly  submitted  her- 
self to  serve  him  cheerfully  with  all  her  heart.  The  devil  is 
prince  of  the  world,  because  the  wicked  of  the  world  be  ready  to 
give  place  to  his  suggestions :  but  the  Lord  is  God  of  Israel ;  that 
is,  of  all  good  men,  because  they  resist  Satan,  and  yield  to  God's 
government,  desiring  daily  that  his  kingdom  may  come,  and  his 
will  be  done  on  earth  as  it  is  in  heaven. 

He  doth  use  this  title,  rather  than  another  in  general,  to  de- 
scribe the  true  God,  and  to  distinguish  him  from  the  gods  of  the 
Gentiles,  who  were  not  gods,  but  idols ;  that  is,  devils  (as  Euthy- 
mius  observes).  In  particular,  this  title  did  best  fit  his  occasion, 
because  Christ  the  Redeemer  of  the  M'orld,  was  promised  unto  the 
Jews,  "Abraham  and  his  seed  forever:"  and  therefore,  "blessed 
be  the  Lord  God  of  Israel." 

Why  ?  First  for  promising :  then  for  performing. 


THE  BENEDICTUS.  25 

The  promises  of  G-od  toucliing  tlie  Messiah  are  twofold. 

1.  Made  by  himself,  to  Adam,  Abraham,  Isaac,  ver.  72,  73. 

2.  Made  by  his  servants:  "As  he  spake  by  the  mouth  of  his 
holy  Prophets,  which  have  been  since  the  world  began,"  ver.  70. 

"He  spake,"  The  Prophet  is  but  the  voice:  Clod  himself  is  the 
speaker,  as  John  Baptist  said;  "I  am  the  voice  of  him  that  crieth 
in  the  wilderness." 

"  By  the  mouth,"  In  the  singular  number ;  for  albeit  they  were 
many,  yet  they  spake  but  one  thing,  from  one  spirit,  as  it  were 
with  one  mouth. 

"  Which  have  been  since  the  world  began,"  For  all  the  Prophets 

have  foretold  of  these  days.     In  the  transfiguration,   Moses  and 

Elias  are  said  to  talk  with  Christ:  signifying  hereby,  (saith  Ori- 

gen,)  that  the  law  and  the  Prophets,  and  the  gospel  agree  all  in 

one.     And  therefore  Peter  was  unwise  to  make  three  tabernacles 

for  one. 

'  Place,  separated  from  the  profane  vulgar,  and  con- 
secrated to  this  high  calling. 
Grace  for  being  hallowed  and  elee'ed  to  this  office, 
Ihcy  spake  by  the  Holy  Ghost:  indued  also  with 
gifts  of  sanctification  ;  in  so  much  that  prophets, 
and  holy  men,  heretofore  were  voces  convertibiles, 
as  it  is  observed  out  of  the  old  Testament,  Gen.  xx. 
7;  and  new,  Luke  vii.  16,  John  ix.  17. 

This  may  teach  the  prophets  in  our  time  to  be  walking  sermons, 
epistles  and  holy  gospels  in  all  their  carriage  toward  the  people. 
He  preaches  viva  voce,  who  preaches  vita,  et  voce.  He  doth 
preach  most,  that  doth  live  best. 

As  it  is  said  of  John  the  Baptist,  while  he  did  no  miracle,  he 
was  a  perpetual  miracle  himself.  So  a  good  man  doth  always 
preach,  though  he  never  comes  in  pulpit.  Whereas  such  a  min- 
ister, as  is  no  where  a  minister  but  in  the  Church,  is  like  Achito- 
phel,  who  set  his  house  in  order,  and  then  hanged  himself.  The 
word  preached  is  as  Aaron's  rod ;  in  the  preacher's  hand,  it 
is  comely  :  but  if  he  cast  it  from  him,  it  will  haply  prove  a  serpent. 
That  which  Grod  hath  joined  together,  let  no  man  put  asunder, 
Holiness  and  Prophecy.  "  0  Lord,  indue  thy  ministers  with 
righteousness,  that  thy  chosen  people  may  be  joyful." 

As  G-od  is  merciful  in  making,  so  faithful  in  keeping  his  prom- 
ise :   "  for  he  visited  and  redeemed  his  people." 

"  Visited,"  In  the  better  part,  for  visitation  in  mercy,  not  in 
judgment,  as  Psal.  viii.  4 ;  G-en.  xxi.  1. 


Holyprophets :  holy  by 


26  OFFICES  FOR  PUBLIC  WORSHIP. 

If  Christ  did  visit  us  in  our  person,  let  us  visit  him  in  his  mem- 
bers. All  of  us  are  his  stewards,  and  the  good  things  he  hath 
lent  us  are  not  our  own,  but  his  ;  either  the  goods  of  the  Church, 
and  so  we  may  not  make  them  impropriations  :  or  else  the  goods 
of  the  commonwealth,  and  we  may  not  inclose  them.  He  is  the 
best  subject  that  is  highest  in  the  subsidy-book ;  so  the  best 
Christian  that  is  most  forward  in  subsidies,  in  helping  his  breth- 
ren with  such  gifts  as  G-od  hath  bestowed  upon  him. 

"  The  whole  world  (saith  St.  John)  lieth  in  wickedness,"  sick, 
very  sick  unto  death.  All  wickedness  is  weakness,  every  sin  is  a 
sore  ;  Christ  therefore  the  great  physician  of  the  world,  came  to 
visit  us  in  this  extremity ;  we  did  not  send  for  him,  he  came  of 
his  own  love  to  seek  and  save  that  which  was  lost.  It  is'  a  great 
kindness  for  one  neighbour  to  wife  another  in  sickness,  but  a 
greater  kindness  to  watch  and  pray  with  the  comfortless  :  yet  the 
greatest  kindness  of  all  is  to  help  and  heal  him.  Even  so,  and  much 
more  than  so,  Christ  loved  the  world ;  he  came  not  only  to  see  it,  but 
to  save  it ;  not  only  to  live  among  men,  but  also  to  die  for  men  :  as  to 
visit,  so  to  redeem.  The  Lord  did  endure  the  cross,  that  the  servant 
might  enjoy  the  crown  :  the  Captain  descended  into  hell,  that  the 
soldier  might  ascend  into  heaven  :  the  Physician  did  die,  that  the 
patient  might  live.  Bernard  pithily  :  He  labored  under  a  three- 
fold disease,  i.  e.  human  nature  in  its  inception,  continuance  and 
end ;  in  his  nativity,  life,  and  death.  Christ  came,  and  against 
this  triple  disease,  brought  a  triple  remedy.  He  was  born,  he 
lived,  he  died  :  his  nativity  purged  ours,  his  death  destroyed  ours, 
his  life  built  up  ours.  As  St.  Paul  in  two  words  ;  He  died  for  our 
sins,  and  rose  again  for  our  justification  :  that  is,  (saith  Aquinas,) 
he  died  to  remove  from  us  all  that  which  was  evil,  and  rose  again 
to  give  us  all  that  which  v\^as  good.  All  is  erifolded  in  the  word 
REDEEM,  the  which  (as  interpreters  observe  generally)  doth  imply 
that  we  are  delivered  from  the  hands  of  all  our  enemies,  and  they 
be  principally  four : 

The  World.     Flesh.     Devil.     Death. 

Christ  overcame  the  World  on  Earth,  the  Flesh  on  the  Cross, 
the  Devil  in  Hell,  Death  in  the  Clrave  :  now  being  the  Church's 
head,  and  husband,  he  took  her  dowry,  which  was  sin,  (for  she 
had  nothing  else  of  her  own,)  and  endowed  her  with  all  his  goods. 
"  I  am  my  well  beloved's,  and  my  well  beloved  is  mine."  So  that 
Christ  was  born  for  us,  and  lived  for  us,  and  died  for  us,  and  rose 


THE  BENEDICTUS.  27 

again  for  us  :  and  therefore  though  the  Devil  cry,  ego  decipiam  ;  the 
"World  cry,  ego  deficium  ;  the  Flesh  cry,  ego  inficium  ;  Death  cry, 
ego  interficium  ;  it  makes  no  matter  in  that  Christ  crieth,  ego 
reficium,  I  will  ease  you,  I  will  comfort  you,  I  will  visit  and  re- 
deem you.     See  Gospel  on  Wliitsunday. 

•  "  His  people,"  The  Jews,  as  sent  to  them  first,  and  principally, 
whom  he  did  visit  in  his  own  person,  whereas  all  other  dioceses 
of  the  world  were  visited  by  commissaries  :  I  say  first,  for  after- 
ward all  people  were  his  people  :  In  him  we  are  all  one,  there  is 
neither  Jew  nor  Grrecian,  neither  bond  nor  free,  neither  inale  nor 
female,  Gral.  iii.»28. 

Augustine  sweetly ;  "The  believing  G-entiles  are  more  Israel, 
than  Israel  itself;  "  for  the  Jews  are  the  children  of  Abraham  ac- 
cording to  the  flesh  only,  but  we  are  the  children  of  Abraham 
after  the  spirit :  they  be  the  sons  of  Abraham,  who  do  the  works 
of  Abraham.  But  what  was  Abraham's  chief  work  ?  The  Scrip- 
ture tells  us,  Abraham  believed,  and  it  was  imputed  unto  him  for 
righteousness.  So  that  as  Paul  concludes,  all  believers  are  true 
Israelites,  Abraham's  seed  and  heirs  by  promise. 

But  shall  we  now  sin  because  grace  doth  abound  ?  Grod  forbid. 
"  He  hath  delivered  us  from  the  hands  of  all  our  enemies,  that  we 
might  serve  him  without  fear,  in  holiness  and  righteousness  all 
the  days  of  our  life."  Behaving  ourselves  in  this  present  world 
religiously  towards  God,  righteously  towards  our  neighbour, 
soberly  towards  ourselves. 

1.  Who  did  redeem  ;  the  Lord  God  of  Israel,  factor 
terrse,  factiis  in  terra,  yea,  fractus  in  terra. 

2.  Whom  :  "  Such  as  sat  in  darkness,  and  in  the 
shadow  of  death."  His  enemies,  '■  aliens  from 
the  commonwealth,"  and  open  traitors  to  his 
kingdom. 

3.  From  what:  '-From  the  hantls  of  all  our  ene- 
mies." 

4.  With  what  :  with  his  own  precioiis  blood,  the 
least  drop  whereof  had  been  meriti  intiniti,  yet 

his  death  only,  was  meriti  definiti. 

5.  For  what:  "  That  being  delivered  from  sin,  we 
should  live  in  righteousness." 

Consider  these  points,  and  think  not  this  hymn  too  much  used 
in  our  Liturgy:  but  sing  with  Zacharias  daily,  Benedictus 
Dominus  :  and  say  with  David,  What  shall  I  return  to  the  Lord 
for  all  that  he  hath  done  unto  me  ?  AVhen  I  was  not,  he  made 
me ;  when  lost,  he  sought  me ;  seeking,  he  found  me  a  captive, 


Examine  these  five 
circumstances  exactly: 


28  OFFICES  FOR  PUBLIC  WORSHIP. 

and  redeemed  me  ;  having  bought  me,  he  liberated  me ;  being  a 
servant,  he  made  me  a  brother.  We  owe  our  souls,  ourselves  to 
God  for  ereating  us,  more  than  ourselves  for  redeeming  us. 


JUBILATE  DEO.    PSALM  C. 

The  Chureh  doth  adjoin  this  Psalm  to  the  Benedictus,  as  a 
parallel :  and  that  not  unfitly,  for  as  the  one,  so  the  other,  is  a 
thanksgiving  unto  God,  enforced  with  the  same  reasons  and 
arguments :  in  so  much  as  Zaeharias  is  nothing  else  but  an 
expounder  of  David,  or  Moses.  As  Augustine  Mdttily,  "  The  New 
Testament  lieth  hidden  in  the  old,  and  the  old  is  unclasped  in  the 
new." 

"  0  be  joyful  in  the  Lord,"  (saith  the  Prophet,)  "  Blessed  be  the 
Lord  God  of  Israel,"  (saith  our  Evangelist).  "Why  ?  "  because  the 
Lord  hath  made  us,  and  not  we  ourselves,  we  are  his  people  and 
the  sheep  of  his  pasture."  That  is,  he  hath  visited  and  redeemed 
his  people.  For  Augustine,  Hierome,  Calvin,  Turrecrematensis, 
other  old  and  new  writers  interpret  this  of  our  Regeneration, 
rather  than  of  our  Creation.  According  to  that  of  St.  Paul,  "  We 
are  his  workmanship  created  in  Christ  Jesus  unto  good  works," 
&c. 

"  The  Lord  is  gracious,  his  mercy  is  everlasting."  That  is,  he 
promised  evermore  by  the  mouth  of  all  his  holy  Prophets  since  the 
world  began,  that  we  should  be  saved  from  our  enemies,  and  from 
the  hands  of  all  that  hate  us. 

"  His  truth  endureth  from  generation  to  generation."  That  is, 
he  did  in  due  time  perform  the  mercy  promised  to  our  forefathers, 
he  remembered  his  holy  covenant,  and  kept  that  oath  which  he 
swore  to  our  father  Abraham,  and  his  seed  forever. 

To  what  end  ?  "  That  we  might  serve  God  with  gladness,"  as 
David  in  his  text :  that  is,  serve  him  all  the  days  of  our  life  with- 
out fear,  as  Zaeharias  in  his  gloss. 

God  insinuated  himself  to  the  Jews,  as  a  Lord,  Exod.  xx.  2 ; 
but  to  the  Christians  as  a  father.  Matt.  vi.  9.  And  therefore  see- 
ing we  are  translated  from  the  bondage  of  ser-vants,  unto  the 
liberty  of  sons  ;  having  instead  of  the  Law,  which  was  exceeding 
grievous,  a  burden   which  is  light,  and  a  yoke   which  is  easy, 


THE  CREED.  gg 

"  Let  us  serve  the  Lord  with  gladness,  and  come  before  his 
presence  with  a  song." 

The  whole  psalm  doth  afford  many  profitable  doctrines  and 
uses  :  in  that  the  prophet  doth  double  and  treble  his  exhortation : 
"  0  be  joyful  in  the  Lord,  serve  him  with  gladness,  sing  with  a 
song,  go  into  his  gates  with  thanksgiving,  into  his  courts  with 
praise,  be  thankful,  speak  good  of  his  name  ;"  he  doth  insinuate 
our  sloth  and  dulness  in  that  behalf;  and  therefore  it  behovethall 
men,  especially  teachers  of  men,  in  season  and  out  of  season  to 
press  this  duty. 

It  teacheth  all  people  to  praise  Grod  with  a  good  heart  cheer- 
fully, ver.  1. 

Not  in  private  only,  but  in  the  public  assembly  also  for  public 
benefits  received  of  the  Lord,  ver.  8. 

Our  bodily  generation,  and  ghostly  regeneration,  are  not  of  our- 
selves, but  only  from  Grod,  ver.  2.     See  Epist.  Dom.  post  Pasc. 

Who  is  always  the  same  in  his  truth  and  goodness  towards  us  : 
albeit  we  be  variable  in  our  loves  and  promises  one  to  another, 
ver.  4. 


THF.  CREED. 

This  Apostolical  Creed  is  pronounced  after  the  Lessons,  and  the 
Nicene  Confession  after  the  Gospel  and  Epistle  :  because  "  faith  (as 
Paul  teacheth)  is  by  hearing,  and  hearing  by  word  of  G-od."  We 
must  first  hear,  then  confess  :  for  which  cause  the  Church  of  Scot*- 
land  also  doth  usually  repeat  the  Creed  after  the  Sermon. 

/  believe  in  God,  etc.  Albeit  the  creed  be  not  protocanonical 
Scripture,  yet  (as  Ambrose  speaks)  it  is  "  the  key  of  the  scrip- 
tures :"  and  (as  Augustine)  "  a  plain,  short,  absolute  sum  of  all  holy 
faith."  Other  Confessions,  as  the  Nicene  and  Athanasian,  are  re- 
ceived of  the  church  not  as  new,  but  rather  as  expositions  of  this 
old.  For  as  the  four  gospels  are  indeed  i)ut  one  gospel :  so  the 
three  creeds  are  in  substance  but  one  creed.  And  therefore  I 
thought  good  in  my  passage  through  tlie  whole  service-book  to 
touch  upon  it  a  little,  giving  you  rather  a  brief  rcsolutior.,  than  a 
full  absolution  thereof. 

^,  ^T        •     -i  XI      i  Title  :   The  Creed  of  the  Apostles. 

Observe  then  in  it  the  {  ,„  -^  ,    ,.        •     ^,    ,    * 

(  Text :  I  believe  m  Grod,  &c. 


30  OFFICES  FOR  PUBLIC  WORSHIP. 

Work  :   Creed. 


In  the  title  note  the  ,         ^  .        ,  i 

Authors  :    Apostles. 

It  is  called  in  English,  Creed,  of  the  first  word  credo ;  as  the 
^'  Pater  Noster"  is  of  the  two  foremost  words,  "  Our  Father ;"  in 
other  languages,  "  Symbolum." 

The  authors  are  said  to  have  been  the  apostles  themselves,  after 
they  had  received  the  Holy  Ghost,  and  before  they  departed  out  of 
Jerusalem  to  preach  the  gospel  unto  all  nations  :  Anno  Christi  44. 
Imperatoris  ClaucUi  2.     Julii  15. 

Others  say  it  is  the  apostles,  as  being  consonant  to  their  doc- 
trine ;  theirs  for  the  matter,  but  not  for  the  manner. 

All  agree  that  it  is  the  gospel's  abridgement,  which  Christ  taught 
his  apostles,  the  apostles  the  church,  and  the  church  hath  delivered 
unto  us  in  all  ages  ;  and  therefore  though  it  be  not  the  scripture 
of  Ood,  yet  it  is  the  word  and  truth  of  God :  of  greater  authority 
than  other  ecclesiastical  traditions,  whether  they  be  confessions  of 
particular  churches,  or  writings  of  private  men. 

The   Text. 

The  text  hath  two  parts  :  <  ^  ' 

C  Assent :   Amen. 

In  the  profession,  or  whole  body  of  articles,  two  points  are  re- 
markable : 

The  Act,  and  Object  of  faith. 

»    ^    "T  1    T        5-     ■\^T^  t     a     f  Personality,  "  1."' 

Act,  ■•  I  believe."      VVl:ere  note  the  <  ^  ,.,    •'',  r  -.i      a  r>  \-         •    j; 

'  (  I'ormality  oi  faith  :   "Believe  in." 

However,  one  must  pray  for  another,  saying,  "  Our  Father ;" 
yet  every  one  must  believe  for  himself,  "  I  believe  :"  Hab.  2.  4. 

Formality,   "  Believe  in."       For  C  Credere  Deum,  to  believe  there  is  a  God. 
(as  Augustine  and  Lombard  teach)  <  Credere  Deo,  to  believe  God. 
there  is  great  difference  between       (  Credere  in  Deum,  to  believe  in  God. 

Many  bad  men,  yea,  the  devil  himself  doth  believe  that  there  is 
a  God  :  but  a  christian  ought  to  believe  in  God  :  confessing  God  to 
be  his  God,  in  whom  he  puts  all  his  trust  and  confidence,  mani- 
festing his  faith  in  deeds,  as  well  as  in  words  :  according  to  that  of 
Irenpeus,  "  To  believe,  is  to  do  as  God  will." 

(  Name,  .God. 
f  Essentially  in  }  i.  Almighty. 

)  (    Attributes.  J  Maker  of    Heaven 

fGod  i  I      and  earth. 

The  matter  or  object  |  j  [  Father. 

Son. 
Holv  Ghost, 


he  matter  or  object  |  j  ( 

of  the  cre<?d   con-j  [  Personally,  | 

cerneth  ( 


[The  Church. 


THE  CEEED.  31 

Concerning  the  name,  Augustine  saith  it  is  impossible  that  four 
letters  and  two  syllables,  Deus,  should  contain  him,  whom  the 
heaven  of  heavens  could  not  contain,  the  wonderful  name  of  Grod, 
who  is  not  only  above  every  name,  but  without  a  name. 

For  if  all  the  land  were  paper,  and  all  the  water  ink,  every 
plant  a  pen,  and  every  other  creature  a  ready  writer,  yet  they 
could  not  set  down  the  last  piece  of  his  great  greatness.  'No  man 
can  express  his  nature  fully  :  yet  he  doth  vouchsafe  to  be  praised 
in  our  words,  and  by  our  mouths,  or  rather  indeed  by  his  own 
words  and  spirit ;  for  he  must  be  called,  and  called  upon,  as  he 
hath  revealed  himself  in  scripture,  where  he  is  known  by  the  name 
Jehovah,  or  God  :  and  therefore  this  name  is  not  properly  com- 
municable to  any  creature,  though  analogically  given  to  many. 

"  In  God,"  not  gods,  as  the  Nicene  creed,  "  in  one  God."  For 
God  (as  Bernard  said)  is  unissimus,  the  most  one  :  si  non  est  unus, 
non  est,  either  one,  or  none. 

Attributes  :   '^-Vlmighty."     ''Maker  of  Heaven  and  Earth." 

Yet  he  can  neither  lie,  nor  die.  He  is  called  Omnipotent  in 
doing  what  he  wishes,  and  not  suffering  what  he  does  not  wish. 

"  Creator."  His  almightiness  doth  prove  that  he  is  God,  and 
the  creation  of  the  world  that  he  is  almighty,  .Jer.  x.  11.  Let  any 
ro.ake  a  world  (saith  Augustine)  and  he  shall  be  God.  Angels, 
men,  and  devils,  can  make  and  unmake  some  things  ;  but  they 
cannot  make  them,  otherv>'ise  than  of  some  khid  of  matter  which 
was  before  :  neither  can  they  unmake  them,  bufc  by  changing 
them  into  some  other  thing  which  remaineth  after.  Only  God 
made  all  things  of  nothing,  and  can  at  his  good  pleasure  bring 
them  again  to  nothing. 

"  Of  Heaven  and  Earth."     And  all  that  therein  is  ;  Exod.  xx.  11. 

Tloo,-nr.  ;=tl,roo   {  f^oul 3  apG,  the  glorio u s.  oi' heaveu  of  Iieaveiis  :  1  Ki.  xviii.  2.  7. 
r  ]  1       ]  {  rowls  are,  the  airy  heaven  :  Gen  i.  30. 

lOld.    \VllCr8        )    ^^,  \i        n  ,      ri  ■     -, -, 

(  Stars  are.  the  nniiameiit:  Gen.  i.  17. 

Earth  containeth  land  and  sea,  Psal.  xxiv.  1,  for  one  and  the 
same  omnipotent  hand  of  God  created  the  angels  in  heaven,  and 
the  worms  on  the  earth:  and  is  not  superior  in  these,  nor  inferior 
in  those. 

Thus  (as  one  said)  Almighty  God  is  knovm  by  his  effects,  ad  ex- 
tra, though  not  in  his  essence,  ad  intra.  The  creation  of  the  world 
is  a  glass,  wherein  (saith  St.  Paul)  we  may  behold  God's  eternal 
power  and  majesty:   which  the  divine  poet  paraphrases, 


32  OFFICES  FOR  PUBLIC  WORSHIP. 

The  world's  a  school,  where  in  a  general  story. 

God  always  reads  dumb  lectures  of  his  glory. — Du  Bartas. 

Plato  called  it  "  God's  epistle :"  the  renowned  hermit  Antonius, 
"a  book,"  wherein  every  simple  man  who  cannot  read,  may  not- 
withstanding spell  that  there  is  a  God.  It  is  the  shepherd's  cal- 
endar, and  the  ploughman^s  alphabet. 

This  appertaineth  essentially,  and  generally  to  the  whole  Trin- 
ity:  for  not  only  is  the  Father  "Creator,"  and  "Almighty,"  but 
also  the  >Sow,  and  the  Holy  Ghost. 

The  Father  is  the  first,  not  in  any  priority  of  nature,  or  honour, 
or  time,  but  order :  or  (as  the  school)  Prioritate  originis :  according 
to  that  of  Athanasius  in  his  creed.  The  Father  is  of  none,  the 
Son  is  of  the  Father  alone,  the  Holy  Ghost  of  both.  I  will  send 
(saith  Christ)  fro)n  the  Father,  even  the  Spirit  of  truth.  Adore 
simply,  rather  than  explore  subtilly,  this  ineffable  mystery.  To 
scrutinize,  is  temerity ;  to  believe,  is  piety ;  to  know,  is  life.  Ber- 
nard de  considerat,  ad  Eugcnium,  lib.  5. 

f  Christ  by  nature,  singulariter. 
TT  ^  .    -p,    ,  p  J  Good  men,  by  adoption,  specialiter. 

He  IS  i^atner  ot   j  ^jj  ^^^^^^  ^^^^^  ^jj   tj,i,^2:s.  by  creation,  generaliter;   as  that 

[      work  is  appropriated  unto  him  in  regard  of  his  power. 

"And  in  Jesus  Christ  his  only  Son  our  Lord."  That  which  con- 
cerneth  the  second  person  is  more  largely  set  down  than  all  the 
rest,  teaching  us  hereby,  that  as  we  should  respect  other  doctrine, 
so  this  in  more  special  sort,  as  being  the  centre  of  all  the  creed 
and  scripture's  circumference,  1  Cor.  ii.  2. 

This  person  is  described  by  his  Titles  :  "  Jesus,"  "  Christ,"  "  His 
only  Son,"  "  Our  Lord  ;"  by  his  estate  of  Humiliation,  Exaltation, 
Incarnation  and  Passion. 

1.  Jesus  is  his  proper  name,  given  him  by  the  angel.  Others,  if 
any  have  the  very  name,  were  typical  saviours  only.  Jesus  Nave, 
the  figure  of  Christ  as  a  king :  Jesus  Sydracke,  the  figure  of  Christ 
as  a  prophet :  Jesus  Josedecke,  the  figure  of  Christ  as  a  priest. 
Augustine,  Eusebius,  and  generally  all  expositors  upon  the  third 
of  Zachary. 

This  sweet  name  contains  in  it  a  thousand  treasuries  of  good 
things,  in  delight  whereof  St.  Paul  useth  it  five  hundred  times  in 
his  Epistles,  as  Genebrardus  obscrveth.  Idem  Sedulius  apologct. 
S.  Francisci,  lib.  i.  cap.  13, 

2.  "  Christ."     His  appellative  title  of  office  and  dignity.     Con- 


THE  CREED.  33 

cerning  these  two  titles,  Jesus  and  Christ,  see  the  Gospel  1st  Sun- 
day after  Nativity. 

3.  "Hisonly  Son;"  which  f  God,  John  i.  1. 
implieth  that  he  is  (  Adistinct  persoafiom  theFather,Mat.xxviii.  19. 

God,  because  he  is  a  Son,  not  as  others  by  favour,  but  by  na- 
ture :  whatsoever  the  Son  receiveth  of  the  Father,  he  receiveth  it 
by  nature,  not  by  grace,  and  he  receiveth  not  as  others,  a  part, 
but  all  that  the  Father  hath,  saving  the  personal  propriety. 

"  Only  Son,"  called  the  first  begotten,  in  respect  of  his  mother 
and  human  nature:  "only  begotten"  in  respect  of  his  Father,  and 
Divine  nature.  For  the  Holy  Spirit  is  not  begotten,  but  proceeds 
(as  the  scripture  doth  distinguish).  I  believe:  Lord  help  mine 
unbelief. 

The  conjunction,  and,  proveth  that  the  Son  is  equal  with  the 
Father,  as  concerning  his  Godhead :  and  yet  a  distinct  person.  "  I 
believe  in  God  the  Father,  and  in  Jesus  Christ." 

"  Our  Lord,"  as  our  Creator,  Redeemer,  Governor,  as  head  of 
the  church,  Ephes.  iv.  5. 

Suetonius  observeth  that  Augustus  refused  the  name  of  Lord. 
Orosius  notes,  that  it  was  at  that  time  when  Christ  was  born,  that 
all  lordship  might  be  given  unto  him.  See  Epistle  Dom.  17,  post 
Trinit. 

Christ's  incarnation  is  Israel's  consolation,  for  all  sound  com- 
fort stands  in  happiness,  all  happiness  in  fellowship  with  God,  all 
fellowship  with  God  is  by  Christ :  who  for  this  cause  being  very 
God,  became  very  man,  that  he  might  reconcile  God  to  man,  and 
man  to  God :  he  became  little,  that  we  might  be  great ;  the  son  of 
man,  that  we  might  be  the  sons  of  God. 

His  incarnation  hath  two  parts :  i.  e.  Conception,  and  Birth. 

"  Conceived  by  the  Holy  Ghost."  Works  of  power  are  attri- 
buted to  the  Father,  of  wisdom  to  the  Son,  of  love  to  the  Holy 
Ghost.  Wherefore  because  this  was  a  work  of  highest  love  in 
God  toward  mankind,  it  is  ascribed  especially  to  the  Holy  Spirit, 
Luke  i.  35.  "  The  Holy  Ghost  shall  come  upon  thee,  and  the  power 
of  the  Most  High  shall  overshadow  thee."  Signifying  hereby  that 
this  mystery  cannot  be  seen  clearly,  therefore  not  to  be  examined 
curiously.  St.  Augustine  calls  it  a  sweet  conjunction,  where 
speech  is  husband,  and  ear  wife.  Meaning,  that  as  soon  as  the 
blessed  A^irgin  assented  to  the  angel's  mesfage,  she  canceived. 

Birth.     I  make  Christ's  incarnation  a  part  of  his  humiliition, 


34  OFFICES  FOR  PUBLIC  WORSHIP. 

because  there  can  be  no  greater  abasement,  than  that  he,  who 
thundered  in  the  clouds,  should  cry  in  the  cradle,  swaddled  in  a 
few  rags,  whom  the  heaven  of  heavens  could  not  contain ;  that  the 
eternal  Word  should  become  an  infant ;  that  he  who  was  the  Father 
of  Mary,  should  be  now  the  Son  of  Mary. 

'■'■  Of  the  Viri^in  Mary."     Where  tlie  (  Name,  Mary, 
mother  of  Christ  is  described  by  her    (  Surname,  Virgin. 

The  new  Jesuits,  and  old  Friars,  have  many  wonderful  extrava- 
gant conceits  of  this  name :  let  it  suffice,  that  it  is  added  in  the 
gospel,  and  creed,  to  show  that  Christ  came  of  the  lineage  of 
David :  and  that  therefore  he  was  the  true  Messiah,  as  God  had 
promised  and  prophesied  by  the  mouths  of  all  his  holy  servants. 

3.  The  Corinthians,  Ebionites,  and  Carpocratian  heretics  held 
that  Christ  was  the  natural  son  of  Joseph ;  et  verus  et  merus 
homo.  Contrary  to  text.  Matt.  i.  25  ;  Luke  iii.  23.  See  the  Gos- 
pel, Dom.  1,  post  Epiphan. 

Passion. 

,,,    .    ,  .        C  First  summarilv,  1  Suffered  under  Pontius  Pilate. 

Christ's  passion  ^         .  Crucified. 

IS  set  down.       ^  ^^^^^  particularly.      Dead. 

(  Buried. 

All  which  our  Saviour  did  not  endure  for  himself,  but  for  us. 
"  He  was  wounded  for  our  transgressions,  and  broken  for  our  ini- 
quity." In  me  and  for  me,  he  was  grieved,  who,  for  himself  had 
nothing  which  could  distress  him  ;  Oh  Lord  Jesus  I  thou  didst 
not  grieve  over  thy  own,  but  my  wounds.  He  suft'erod  for  us, 
leaving  us  an  example,  that  his  passion  might  deliver  us  from  sin, 
and  his  actions  direct  us  to  virtue  :  teaching  patience,  humility, 
obedience,  charity.  (Greater  patience  cannot  be  found,  than  for 
the  Author  of  life  to  suffer  an  ignominious  death  unjustly  ;  no 
greater  humility,  than  for  the  Lord  of  all  Lords  to  submit  himself 
to  be  crucified  among  thieves ;  nor  greater  obedience,  than  to  be 
willing  rather  to  die,  than  not  fulfil  the  commandment  of  his 
Father  ;  nor  greater  charity,  than  to  lose  his  life,  to  save  his  ene- 
mies. For  love  is  more  showed  in  deeds,  than  in  words,  and  more 
in  sufiering  than  in  dt)ing.  Sec  Grospel  on  Sunday  before  Easter, 
and  Epistle  ii.  Sunday  after  Easter. 

AVe  have  so  abused  our  immortality,  that  we  [may  die  ;  Christ 
so  u§es  mortality  that  we  may  live. 


THE  CREED.  35 

Exaltation. 

Note  the  Creed's  order  answerable  to  the  Scripture.  For  Christ 
first  suffered  and  then  entered  into  glory.  Teaching  us  hereby 
that  we  must  first  bear  with  him  the  cross  before  we  can  wear 
with  him  the  crown.  Christianus,  as  Luther  said,  is  Crucianus. 
*'  As  a  lily  among  the  thorns  ;  so  is  my  love  among  the  daughters  : " 
Cant.  ii.  2. 

Christ's  exaltation  hath  four  parts  :  1.  Triumph  in  hell.  2. 
Resurrection.     3.  Ascension.     4.   Session. 

I  make  Christ's  descending  into  hell  a  part  of  his  advancement, 
rather  than  an  abasement,  because  this  general  creed,  of  the  whole 
Church,  and  the  particular  confession  of  our  Church,  make  it  a 
distinct  article  following  Christ's  suffering,  death,  burial  :  and 
therefore  cannot  aptly  be  construed  of  his  agony  in  the  garden 
before  his  death,  nor  of  his  tortures  on  the  cross  at  his  death,  nor 
yet  of  his  burial  after  his  death  :  Ergo,  Credendum  est  Christum 
ad  inferos  in  genere  :  credibile  ad  inferos  damnatorum  inspecie, 
triumphandi  gratia  secundum  animam  realiter,  et  localiter  descen- 
disse.  That  as  he  did  overcome  the  Avorld  on  earth,  and  death  in 
the  grave  :  so  likewise  he  did  triumph  over  Satan  in  the  courts  of 
hell  his  own  kingdom.  For  my  own  part,  I  rest  myself  in  the 
judgment  of  the  Church  wherein  I  live,  and  hold  it  enough  to  be- 
lieve that  Christ  did  so  much,  and  suffered  so  much,  as  was  suffi- 
cient for  all :  Efficient  for  me  :  praying  with  the  G-reek  fathers  in 
their  Liturgy ;  by  thine  unknown  sorrows  and  sufferings  felt  by 
thee,  but  not  distinctly  manifest  to  us,  have  mercy  on  us,  and  save 
us.  0  !  graceless  peevishness,  we  scantly  follow  Christ  to  heaven  : 
albeit  we  believe  that  he  went  for  us  into  hell. 

The  word  "  hell "  here  means  that  place,  where  the  spirits 
of  the  dead  remain  until  the « resurrection  of  the  body.  All 
mankind  after  death  Tcmain  in  the  same  condition  in  which  they 
die,  until  they  are  judged  and  separated.  After  his  death,  Christ's 
body  was  laid  in  the  grave,  while  his  soul  went  into  the  great 
congregation,  where  were  the  first  i\_dam  and  his  descendants, 
*'  waiting  for  their  adoption,  to  wit,  the  redemption  of  their  bodies," 
See  Rev.  vi.  11  ;  Luke  xxiii.  43  ;  1  Cor.  xv.  52. 

Christ's  resurrection  is  the  lock  and  key  of  all  Christian  religion 
and  faith  :  on  which  all  other  articles  hang.  See  the  Gospel  on 
8t  Thomas,  and  Easter  day. 


36  OFFICES  FOR  PUBLIC  WORSHIP. 

f  Place,  Mount  Olivet. 
Tiinp,  wlicn  he  had  taught  his  disciples,  and  while 
they  beheld  him. 
Manner,  A  cloud  took  him  up  out  of  their  sight  : 
[      Acts  i.  9.     See  the  Epistle  lor  Ascension  Day. 
Christ's  session  is  set    j  Place.  Heaven  :  that  is.  heaven  of  heaven, 
forth  by  the  (  Effect',  Coming  to  judgment. 

f  Spiritually,  The  good  which  live  with  the  spiritual 

I       life  of  grace.     The   bad,  which   are  spiritually 

.  ,         ,1       dead  in  sin. 

To  judge  the  quick  and  ^  Qo,pora]ly,  Because  at  that  day  most  shall  be  dead 

the  dead  I       ^^^^j  j^^^ny  ghall  be  found  alive,  who  in  the  twink- 

j       ling  of  an  eye  shall  suddenly  be  changed,  as  St. 

[      Paul  tells  us. 

Our  good  God  hath  prepared  such  thmgs  for  us,  as  eye  hath 
not  seen,  neither  ear  hath  heard,  neither  came  into  man's  heart. 
Seeing  the  judge  shall  come  from  heaven,  let  us  before  send 
hither  our  hearts  to  meet  him  :  and  in  the  meanwhile  thence  to 
look  for  him,  Phil,  iii.  20.  He  hath  said  it,  who  is  truth  itself; 
surely  I  come  quickly.  Amen,  even  so  come  Lord  Jesus. 

'•  I  believe  in  the  Holy  Ciliost."  The  Godhead  of  the  Father  is 
especially  manifested  in  the  law  ;  the  Godhead  of  the  Son  especi- 
ally manifested  in  the  gospel ;  the  Godhead  of  the  Holy  Ghost 
especially  manifested  in  the  creed  :  intimating  so  much  in  four 
words,  as  the  whole  Bible  contains  of  this  argument ;  namely, 
first,  that  the  Holy  Ghost  is  God,  otherwise  we  might  not  believe 
in  him.  Secondly,  that  he  is  a  distinct  person  from  the  Father, 
and  the  Son  :  I  believe  in  the  Father :  in  the  Son  :  in  the  Holy 
Ghost.  And  thirdly,  that  he  pvoceedeth  from  the  Father,  and  the 
Son,  infolded  in  the  title.  Holy  Ghost.  For  albeit  the  Father  is 
holy,  the  Son  holy  ;  the  Father  a  spirit,  and  the  Son  a  spirit,  in 
respect  of  their  nature  ;  yet  only  the  third  person  is  the  Holy 
Spirit,  in  regard  of  his  office.  The  holy,  because  beside  the  holi- 
ness of  nature,  his  special  office  is  to  make  the  church  holy.  The 
Father  sanctitieth  by  the  Son  and  by  the  Holy  Ghost :  the  Son 
sanctifieth  from  the  Father  by  the  Holy  Ghost :  the  Holy  Ghost 
sanctifieth  from  the  Father  and  the  Son  by  himself  immediately. 
As  we  believe  that  the  Father  is  our  Creator,  the  Son  our 
Redeemer  :  so  likewise  that  the  Holy  Ghost  is  our  Sanctifier. 

Again,  the  third  person  is  termed  the  spirit,  not  only  in  regard 
of  his  nature,  which  is  spiritual ;  but  because  he  is  spired,  or 
breathed  from  the  Father  and  the  Son  :  in  that  he  proceeds  from 
'them  both.  How,  I  cannot  say,  you  need  not  search,  only  believe. 
For  as  the  prophet  said  of  the  Son,  who  shall  declare  his  genera- 


THE  CREED.  37 

tion  ?  so  the  most  judicious  Doctor  Augustine,  of  the  Holy  Ghost, 
who  shall  declare  his  procession  ?  See  the  gospel  Dom.  post. 
Ascension. 

<'  The  Holy  Catholic  Church."  The  second  part  of  the  creed 
concerns  the  church :  for  as  Augustine  observeth,  the  right  order 
of  a  confession  did  require,  that  after  the  Trinity,  should  be 
joined  the  church,  as  the  house  for  the  owner,  and  city  for  the 
founder.  Again,  the  creed  doth  end  with  the  church,  as  it  did 
be^in  with  God :  to  put  us  in  mind,  that  except  we  have  the 
church  for  our  mother,  we  never  shall  have  God  for  our  father. 

The  church  is  described  here  by  properties,  and  prerogatives. 
Her  properties  are  three  :  1.  Holy ;  2.  Catholic  ;  3.  Knit  in  a 
communion. 

,-r  , .        (  1.  In  the  soul,  "  remission  of  sins." 

Her  prerogatives  \  .^    j^^  ^j^^  ^^j      "resurrection  of  the  flesh." 
are  likewise  three  :  ^  3    -g^^^^  .^^  ^^^^^  ^^^  ^^^^^^  ,,  ^.^^  everlasting." 

\  Civil,  for  an  ordinary  assembly,  Acts  xix.  32,  39. 
I        f  Holy  places,  1  Cor.  xiv.  34. 


Church 
used  in 
sense. 


I  Severally,    for    everV    faithful    person    in   the 
Church  of  God,  1  Cor.  iii.  16. 
[One  house,  Kom.  xvi.  5. 
Jointly,  ga-  !  One  city  or  country,  the   Church 
I  '^°'^^'  theredto-1      of  Sardi,  Ephesus,  Apoc.  3. 

13  [      gether  in  [The  whole  world, as  in  this  article. 

f^      All  men  and  angels  elected  to  life  everlasting,  and  made 
[      one  in  Christ. 

It  hath  the  name  both  in  Greek  and  Latin  of  calling  out  and 
severing  from  others,  as  being  indeed  a  chosen  and  peculiar 
people  :   xa>}to},  quasi  '(y.x.MToi. 

Not  churches,  but  Church.  Because  all  the  congregations  of 
the  faithful  in  the  whole  world  make  but  one  only  Church.  For 
as  a  kingdom  divided  into  many  shires,  and  more  towns,  is  called 
one,  because  it  hath  one  and  the  same  king,  one  and  the  same 
law :  so  the  Church  is  one,  because  it  liveth  by  one  and  the  same 
spirit,  and  is  ruled  by  one  and  the  same  Lord,  and  professeth  one 
and  the  same  faith :  not  one  as  tied  to  one  place,  much  less  unto 
one  person ;  as  the  Papists  injuriously  confine  it :  for  as  all  of 
them  make  the  Catholic  Church  to  be  nothing  else  but  the  Roman 
Church  ;  so  some  of  them  have  made  the  Roman  Church  nothing 
else  but  the  Pope.  Harvseus  in  lib.  de  potestate  Papa;  cap.  23. 
As  the  tumultuous  Anabaptists  had  framed  a  church  like  Pliny's 
Acephali,  all  body  and  no  head  :    so  the  Romish  parasites  have 


The    Church  then 
is  holy  three  ways  '  ' 
in  respect, 


38  OFFICES  FOR  PUBLIC  WORSHIP. 

built  a  Church  like  the  toadstool,  all  head  and  no  body.  See 
Epistle  Dom.  17,  po^t.  Trinit. 

"  Holy."  There  are  many  wieked  in  the  Church,  and  the  best 
men  have  some  faults  ;  how  then  is  it  holy  ?  Luther  answereth 
in  a  word :  if  I  look  upon  myself,  or  my  neighbour,  I  cannot  per- 
ceive that  the  Church  is  holy ;  but  if  I  look  upon  Christ,  who 
took  away  the  sins  of  the  world,  then  I  see  it  all  holy.  It  is  said 
well,  "  I  believe  ;"  for  we  cannot  see  this  holiness,  over-shadowed 
with  manifold  infirmities  outwardly,  though  the  king's  daughter 
is  all  glorious  inwardly. 

Sanctified  by  the  washing  of  water  through  the  word,  that  is, 
made  clean  from  all  sin  by  the  precious  blood  of  Christ,  which  is 
daily  presented  unto  us  both  in  the  word,  and  in  the  sacraments. 

1.  Of  her  head  :  which  is  most  holy;  like  as  one  that 
hath  a  fair  face  is  said  to  be  a  fair  man,  albeit  he 
have  some  crooked  finger,  or  gouty  toe. 

*.?.  Of  her  faith:  which  is  holy,  formaliter  et  effective: 
an  undefiled  law  converting  the  soul,  in  itself  holy: 
which  forbids  nothing  but  that  which  is  evil,  and 
doth  not  enjoin  anything  but  that  which  is  good,  and 
making  others  holy  :  being  the  power  of  God  unto 
salvation. 

3.  In  regard  of  her  life  :  which  is  holy,  free  from  sin 
reigning  and  condemning  :  even  in  this  world  made 
holy  by  sanctification  partially :  by  imputation  of 
righteousness  perfectly. 

This  must  be  construed  of  the  Church  invisible,  the  triumphant 
part  whereof  is  most  holy,  the  militant  more  holy  than  Infidels, 
Jews,  Turks,  Heretics,  and  others  out  of  the  Church,  who  cannot 
enjoy  the  gift  of  sanctification  :  I  say  more  holy,  because  in  this 
life  we  receive  (saith  Paul)  but  the  first  fruits  of  the  spirit  ;  not 
the  tenths  of  the  spirit,  saith  Luther :  and  therefore  the  Christian 
is  not  complete,  but  to  be  complete  ;  not  so  perfect,  but  that  he 
need  to  stoop  under  mercy. 

Now  for  the  Church  visible  ;  that  is  a  field  wherein  are  tares  as 
well  as  wheat,  and  both  must  grow  together  until  the  great 
harvest,  Matt.  xiii.  Compared  to  the  moon,  Rev.  xii.  1 ;  some- 
time decreasing,  sometime  increasing :  but  when  it  is  in  the  full, 
it  hath  some  spots  :  and  therefore  Brownists  and  Anabaptists 
obtrude  more  perfection  upon  the  Church  than  Grod  requires. 

Heaven  hath  none  but  good,  hell  none  but  bad,  earth  both  good 
and  bad. 

"  Catholic."     This  word  is  used  sometimes  for  Orthodoxal ;  in 


THE  CREED.  39 

whieli  sense  Pacianus  said,  Christian  is  my  name,  Catholic  my 
surname.  So  Rome  was,  England  is  a  Catholic  Church.  But  it 
properly  signifieth  universal,  as  here,  because  extended  to  all 
places,  and  all  times,  and  all  persons,  not  only  those  who  are  now 
living,  but  also  those  who  have  been  from  the  beginning,  and 
shall  be  to  the  end  of  the  world.  So  that  to  say,  the  Roman 
Catholic  Church,  is  like  the  by- word  of  Kent  and  Christendom : 
all  one  as  to  say,  the  particular,  or  the  special  general  Church. 

From  this  natural  exception  ariseth  that  other  borrowed,  as  in 
the  creed  of  Athanasius  :  that  is  the  Catholic  faith,  quod  ubique, 
quod  semper,  quod  ab  omnibus  creditum  est.  The  Catholic  faith 
is  that  which  is  taught  all  men  :  Matt,  xxviii.  19  ;  Mark  xvi.  15  ; 
in  all  places,  Rom.  x.  18  ;  at  all  times,  2  Cor.  i.  19  ;  and  Ps.  cxix. 
80.  Thy  word,  0  Lord,  endureth  forever,  and  thy  truth  also  from 
generation  to  generation. 

Fides  est  vides  in  iis  qute  non  vides,  an  evidence  of  things  not 
evident.  So  that  the  Church  we  must  believe  is  Catholic  ;  not 
sensible,  subject  to  view  :   but  invisible,  an  object  of  faith. 

"  Communion  of  Saints."  The  Church's  third  property,  which 
expoundeth  the  two  former  :  "  I  believe  the  Catholic  Church,"  to 
wit,  "  the  Communion  of  Saints."  If  a  Communion,  then  catho- 
lic ;  if  Saints,  then  holy. 

("Of  the  members  witli  the  head,  because  every  Christian 

rp.  •  n     -  I       hath    interest  in  all  the  benefits  of  Christ,  who  is  not  a 

I    .,      .        I  "aiden-flower  private   for  a  few,  but  the  rose  of  the  field 

nion     liath     two  \  ^  *       n  1  .1        r       cJ  t    i  n    \  •  ^v, 

,  f  ,,         <  common  to  all  :  and  thereiore  bt.  ,lude  calls  his  ei'ace  the 

parts  :      iellow-  ■      ,•  =^ 

^1  •  I  common  salvation. 

'  I  Of  the  members  one  with  ai  otiier  :  \  \jW\w^  with  the  Uving. 

i      and  it  is  either  of  the  \  Dead,  with  the  living. 

As  in  the  natural  body  :  so  in  the  Church,  Christ's  mystical 
body,  there  is  a  perpetual  sympathy  between  the  parts:  if  one 
?nember  suffer,  all  sutler  with  it ;  if  one  be  had  in  honour,  all  re- 
joice with  it. 

Martin  Luther  said  well  and  wittily,  that  a  Christian  is  a  free- 
man, and  bound  unto  none.  And  again,  that  he  is  a  diligent 
servant  and  vassal  all  unto  all :  becoming  all  things  unto  all  men, 
that  he  may  win  them  unto  Christ. 

There  is  a  knot  of  fellowship  between  the  dead  saints  and  the 
living.  They  pray  to  Cxod  for  our  good  in  general :  and  we  praise 
<Tod  for  their  good  in  particular.  I  say,  we  praise  God  in  his  saints 
particularly,  for  giving  Mary,  Peter,  Paul,  such  eminent  graces  on 
earth  :  and  now  such  unspeakable  glory  in  heaven.     In  affection 


40  OFFICES  FOR  PUBLIC  WORSHIP. 

and  heart  we  converse  with  them,  alway  desiring  to  be  dissolved, 
and  to  be  with  Christ. 

"  Remission  of  sins."  All  of  us  are  born  in  sin,  and  we  grow 
from  evil  to  worse,  until  our  sins  are  remitted  by  God's  grace,  con- 
veyed unto  us  in  the  Church  by  his  holy  word  and  sacraments  :  a 
work  not  of  our  merit,  but  of  God's  mercy,  who  beholding  us  in 
Christ,  reputes  our  sins  as  no  sins.  "  I  have  put  away  thy  trans- 
gressions, as  a  cloud,  and  thy  sins  as  a  mist,  so  remitted  as  if  they 
never  were  committed.' 

"  Sins,"  in  the  plural,  be  they  never  so  many  for  quantity  ;  never 
so  grievous  for  quality.  Say  not  with  Cain,  my  sin  is  greater  than 
can  be  pardoned  ;  but  with  Paul,  all  things  work  for  the  best  unto 
them  who  love  God.  Remember  (saith  Luther)  the  speech  of  God 
to  Rebecca  :  Major  serviet  minori :  the  greater  shall  serve  the  lesser. 
Our  spiritual  enemies  are  stronger,  and  our  sins  are  greater  than 
we  ;  yet  they  shall  serve  for  our  good  :  the  greater  shall  serve  the 
lesser,  I  believe  the  remission  of  sins.  A  very  great  benefit,  be- 
cause this  pardon  is  our  soul's  life. 

-.TTi  ,1  C  Body,  which  is  the  temporal        ") 

Whereas  the  wages  )  , .     i       i  •  i    •      i  ( 

of  sin  is  death,  of         )  '^^^^'  ^^^"^^  ^^  *^^  ^W}^x^^'^        \  ^^eath. 
V.  Body  and  Soul,  which  is  eternal  ) 

"  Resurrection  of  the  body."  The  whole  creed  in  gross,  and 
every  parcel  argueth  a  resurrection,  as  Erasmus  aptly.  This  one 
article  is  the  basis  of  all  the  rest,  for  if  there  be  a  God  Almighty, 
then  he  is  just :  and  if  just,  then  another  reckoning  in  another 
world,  where  good  men  shall  be  rewarded,  and  evil  condignly  pun- 
ished. If  a  Jesus  Christ  who  is  our  Saviour,  then  he  must  dissolve 
the  works  of  Satan,  which  are  sin  and  death  :  if  an  Holy  Ghost, 
then  all  his  hallowed  temples,^  who  did  glorify  him  here,  shall  be 
glorified  of  him  hereafter.  If  a  Church  which  is  holy,  then  a  re- 
mission of  sins,  a  resurrection  of  the  body,  a  life  everlasting,  that 
all  such  as  have  been  subjects  in  his  kingdom  of  grace,  may  like- 
wise be  saints  in  his  kingdom  of  glory  :  for  as  God  is  the  effective 
principle  in  creation,  refective  in  redemption  :  so,  perfective  in 
retribution. 

"  Life  everlasting."  The  chief  good  and  last  end,  which  we  gain 
by  being  in  the  Church.  All  men  on  earth  have  life,  but  not  ever- 
lasting :  the  damned  in  hell  endure  that  which  is  everlasting,  yet 
not  a  life,  but  an  eternal  death,  as  being  perpetually  tied  unto  tor- 
ments, enforced  ever  to  suffer  that  they  would  not,  neither  can 


RUTH  11  4.  41 

they  do  any  thing  that  they  would :  only  the  Church  elected  by 
the  Father,  redeemed  by  the  Son,  sanctified  by  the  Holy  Ghost, 
shall  enjoy  life  everlasting ;  not  by  purchase  or  inheritance,  but 
by  donation  and  frank  ahnony.  The  spiritual  hand  which  appre- 
hends this  deed  of  gift  is  faith :  and  therefore  begin  well  with  "  I 
believe  in  God,"  and  continue  well  in  being  a  member  of  his  "  Holy 
Catholic  Church,"  and  thou  shalt  be  sure  to  end  well  with  "  ever- 
lasting life." 

Amen.      Our  assent  to  the  creed,   signifying  hereby  that  all 
which  W6  have  said  is  true  and  certain. 

i    "  0  Lord  increase  our  faith." 


"  THE  LORD  BE  WITH  YOU;'  RUTH  H.  4. 

The  novelists  have  censured  this,  and  othor  like  suffrages,  as 
short  cuts,  or  shreddings,  rather  wishes,  than  prayers.  A  rude 
speech,  which  savoureth  of  the  shop  more  than  of  the  school :  for 
our  Church  imitated  herein  the  meek  Publican,  0  God  be  merci- 
ful to  me  a  sinner :  and  the  good  woman  of  Canaan,  have  mercy 
on  me  0  Lord  :  and  devout  Bartimaeus,  0  Son  of  David  take  pity 
on  me.  These  short  shreddings  and  lists  are  of  more  value  than 
their  northern  broadcloth :  the  which  (as  we  see)  shrinks  in  the 
wetting  :  whereas  our  ancient  custom  hath  continued  in  the 
Church  above  twelve  hundred  years  ;  for  Augustine  writes,  Epist. 
121,  that  the  Christians  of  Egypt  used  in  their  Liturgy  many 
prayers,  every  one  of  them  being  very  short,  raptim  quodammodo 
ejaculatas,  as  if  they  were  darts  thrown  out  with  a  kind  of  sudden 
quickness,  lest  that  vigilant  and  erect  attention  of  mind,  which  in 
devotion  is  very  requisite,  should  be  wasted  and  dulled  through 
continuance,  if  their  prayers  were  few,  and  long.  The  same  father 
in  the  same  place,  "  For  oftentimes  more  is  accomplished  by  groans 
than  by  speeches,  more  by  weeping,  than  by  blowing."  Peruse 
that  learned  epistle,  for  it  is  a  sufficient  apology,  both  for  the  length 
of  our  whole  service,  and  also  for  the  shortness  of  our  several 
prayers.  If  Augustine  now  lived,  and  were  made  umpire  between 
the  novelits  and  us,  he  would  rather  approve  many  short  prayers 
in  England,  than  those  two  long  prayers,  one  before,  and  the  other 
after  sermon,  in  Scotland  and  Geneva. 

"  The  Lord  be  with  you  "  is  taken  out  of  the  second  chapter 


42  OFFICES  FOR  PUBLIC  WORSHIP. 

of  Ruth  :  an  usual  salutation  among  God's  people  :  Judg.  vi.  12  ; 
Luke  i.  28. 

And  tliorcrore  the  like  among  us  :  as  God  save  you  :  God  bless 
you  :  God  speed,  &c.,  are  not  idle  complimxents,  or  taking  God's 
holy  name  in  vain  :  but  Christian  and  commendable  duties. 

This  and  the  like  salutations  and  benedictions  in  the  time  of 
divine  service,  between  the  priest  and  people,  are  of  great  anti- 
quity, and  good  use.  For  in  the  liturgies  of  St.  James,  Basil, 
Chrysostom,  and  that  of  the  Ethiopians,  I  find  that  the  priest  was 
wont  to  say,  "  peace  to  you,"  and  the  people  replied,  "  and  with 
thy  spirit."  In  that  old  liturgy  of  Spain,  called  Mozarabe,  because 
the  Christians  were  mingled  with  Arabians,  it  is  enjoined  that  the 
Priest  should  say,  "  The  Lord  be  with  you,"  as  in  our  book  ;  and 
the  people,  as  ours,  answered,  "And  with  thy  spirit."  Again, 
"  favour  mo,  brethren,  in  your  prayers :  "  and  the  whole  company 
replied,  "  The  Father,  the  Son,  and  the  Holy  Spirit  favour  thee."  It 
is  reported  by  Bellarmine,  and  Tritenhemius,  that  one  Petrus 
Damianus  hath  written  a  whole  book  of  this  argument,  entitled, 
Dominus  vobiscum :  in  which  (as  it  should  seem)  sundry  needless 
questions  are  discussed ;  he  lived  in  the  days  of  William  the  Con- 
queror, therefore  thought  probable  that  it  was  used  in  the  Latin 
Church,  ever  since  their  Liturgy  was  composed  by  Damasus, 
about  the  year  376,  deduced  out  of  the  Greek  Churches  into  the 
Roman,  as  Beatus  Rhenanus,  and  Master  Fox  conjecture. 


"  AND  WITH  THY  SPIRIT." 

The  peoples  answer.  Cum  spiritu  tuo,  is  taken  out  of  the  second 
epistle  of  Paul  to  Timothy  :  "  The  Lord  Jesus  Christ  be  with  thy 
spirit."  It  answereth  the  reapers'  answer  to  Boaz  ;  "  The  Lord 
bless  thee."  These  mutual  salutations  insinuate  sweet  agreement 
and  love  between  the  Pastor  and  parishioners :  it  is  the  minister's 
office  to  begin,  and  the  people's  duty  to  correspond  in  good  affec- 
tion and  kindness :  for  love  is  the  adamant  of  love.  When  the 
minister  is  a  Paul,  the  people  must  be  Gallatians,  "if  it  were 
possible,  willing  to  pull  out  their  eyes,  and  to  give  them  for  his 
good : "  not  only  to  reverence  his  place,  but  also  to  love  his  person. 

A  Pastor  cannot  use  to  the  people  a  better  wish  than,  "  The 
Lord  be  with  you,"      For   if  God  be   with  them,  who  can  be 


EESPONSES.  43 

against  them?  and  tlie  people  cannot  make  a  fitter  reply  than 
"  with  thy  spirit."  For  (as  Plato  divinely  said)  every  man's  soul 
is  himself. 

Again,  forasmuch  as  "  God  is  a  spirit,  and  ought  to  be  worship- 
ped in  spirit ; "  it  is  meet  we  should  perform  this  spiritual  service 
with  all  earnest  contention  and  intention  of  spirit. 

Christ  promised.  Matt,  xviii.,  to  be  with  us  in  our  devotion,  "  in 
the  midst  of  us,"  when  we  meet  to  pray.  But  as  Eusebius  Emis- 
senus  observeth,  how  shall  God  be  in  the  midst  of  thee,  when 
thou  art  not  in  the  midst  of  thyself  ?  If  the  advocate  sleep,  how 
shall  the  judge  awake  ?  No  marvel  if  thou  lose  thy  suit,  when 
in  praying  thou  losest  thyself. 

Prayer  is  the  Christian's  gun-shot  (saith  Luther).  As  then  a 
bullet  out  of  a  gun :  so  prayers  out  of  our  mouth,  can  go  no  further 
than  the  spirit  doth  carry  them :  if  they  be  Timidte,  they  cannot 
flee  far :  if  Tumidte,  not  pierce  much :  only  fervent  and  humble 
devotion  hitteth  the  mark,  penetrating  the  walls  of  heaven,  albeit 
they  were  brass,  and  the  gates  iron. 

The  Church  hath  placed  these  mutual  responsaries  at  the  very 
beginning  of  our  prayers,  after  the  lessons  and  confession  of  faith  : 
because  Christ  said,  "  without  me  ye  can  do  nothing."  Wherefore 
the  Church,  as  I  have  showed,  begins  her  prayers  at  the  first, 
with,  "  0  Lord  open  thou  our  lips  :  "  and  here  praying  afresh, 
"  The  Lord  be  with  you  :  "  begins,  I  say,  with,  "  the  Lord  be 
with  you,"  and  ends  with,  "  through  Jesus  Christ  our  Lord." 
Signifying  hereby,  that  Christ  is  alpha  and  omega,  the  first  and 
the  last,  without  whom  we  can  neither  begin  well,  nor  end  well. 
And  this  is  the  reason  why  the  Church  after  this  interchangeable 
salutation  enjoins  us -to  pray,  "  Lord  have  mercy  upon  us  :  Christ 
have  mercy  upon  us  :  Lord,"  &c.,  using  an  earnest  repetition  (as 
I  conjecture)  rather  to  press  this  one  point,  than  (as  others  write) 
to  notify  three  divine  persons. 

And  it  is  worth  observing,  that  we  conclude  these  short  suf- 
frages as  we  began :  for  as  in  the  first  we  desire  the  Lord  to  be 
with  us  and  our  spirit;  so  likewise  in  the  last,  that  "he  would  not 
take  his  Holy  Spirit  from  us,"  but  accompany  the  whole  church 
unto  the  end,  and  in  the  end. 

I  am  occasioned  in  this  place  justly  to  defend  the  people's  an- 
swering the  minister  aloud  in  the  Church.  The  beginning  of 
which  interlocutory  passages,  is  ascribed  by  Platina  to  Damasus, 


44  OFFICES  FOR  PUBLIC  WORSHIP. 

Bishop  of  Rome,  by  Theodoret  to  Diodorus,  Bishop  of  Antioch,  by 
Walafridus  !:^trabo  to  S.  Ambrose,  Bishop  of  Milan :  all  which  lived 
1100  years  before  the  Church  was  acquainted  with  any  French 
fashions:  and  yet  Basil,  epist.  63,  allegeth  that  the  Churches  of 
Egypt,  Libya,  Thebes,  Palestina,  Phoenicians,  Syrians,  Mesopota- 
mians,  used  it  long  before.  Socrates  and  Strabo  write,  that  Igna- 
tius, a  scholar  unto  Christ's  own  scholars,  is  thought  to  be  the  first 
author  hereof.  If  any  shall  expect  greater  antiquity  and  authority, 
we  can  fetch  this  order  even  from  the  quire  of  heaven :  "  I  saw  the 
Lord  (said  Isaiah)  set  on  an  high  throne,  the  seraphims  stood  upon 
it,  and  one  cried  to  another,  saying.  Holy,  Holy,  Holy,  Lord  Grod 
of  Hosts,  all  the  world  is  full  of  his  glory." 

Blessed  spirits  in  praising  God  answ^er  one  another  interchange- 
ably :  though  unhappy  scornful  spirits  unmannerly  abuse  this 
custom. 


PSALMS  IN  THE  EVENINO  OFFICE. 


"OH  SING  UNTO  THE  LOPtD/'  &c.     PSALM  XCVIH. 

fWho. 

In  the  whole  psalm  five  circumstances  j 

are  to  be  considered  especially :  1  ^_„ 

^  "^  I  therefore. 

[  Wherewith. 

1.  "Who  must  sing:  all  men,  all  things.  For  the  prophet  in  the 
latter  end  of  the  psalm  doth  incite  sensible  men,  by  directing  his 
speech  unto  insensible  creatures:  "Let  the  sea  make  a  noise,  let 
the  floods  clap  their  hands,  and  let  the  hills  be  joyful."  All 
which  sing  psalms  and  hymns  in  their  kind,  only  man,  for  whom 
all  these  were  made,  is  unkind.  "  The  ox  knoweth  his  owner,  and 
the  dull  ass  his  master's  crib :  but  Israel  hath  not  known,  my  peo- 
ple hath  not  understood." 

2.  What :  "  Sing  a  new  song."  This  is  man's  end,  to  seek  God 
in  this  life,  to  see  God  in  the  next :  to  be  a  subject  in  the  king- 
dom of  grace,  and  saint  in  the  kingdom  of  glory.  Whatsoever  in 
this  world  befalleth  us,  we  must  sing :  be  thankful  for  weal,  for 


PSALM  XCVIII.  •  45 

woe :  songs  ought  always  to  be  in  our  mouth,  and  sometimes  a 
new  song:  for  so  David  here,  "sing  a  new  song;"  that  is,  let  us 
put  off  the  old  man,  and  become  new  men,  new  creatures  in 
Christ :  for  the  old  man  sings  old  songs :  only  the  new  man  sings  a 
new  song ;  he  speaketh  with  a  new  tongue,  and  walks  in  new  ways, 
and  therefore  doth  new  things,  and  sings  new  songs ;  his  commu- 
nication doth  edify  men,  his  song  glorify  God. 

Or  a  new  song,  that  is,  a  fresh  song ;  new,  for  a  new  benefit, 
Ephes.  V.  20,  "  Give  thanks  alway  for  all  things,"  It  is  very 
gross  to  thank  G-od  only  in  gross,  and  not  in  parcel.  Hast  thou 
been  sick  and  now  made  whole  ?  praise  Clod  with  the  Leper,  Luke 
i.  7 ;  sing  a  new  song,  for  this  new  salve. 

Dost  thou  hunger  and  thirst  after  righteousness,  whereas  here- 
tofore thou  couldst  not  endure  the  words  of  exhortation  and  doc- 
trine? sing  a  new  song  for  this  new  grace.  Doth  Almighty  God 
give  thee  a  true  sense  of  thy  sin,  whereas  heretofore  thou  didst 
draw  iniquity  with  cords  of  vanity,  and  sin  as  it  were  with  cart 
ropes,  and  wast  given  over  to  work  all  uncleanness,  even  with 
greediness  ?     0  sing,  sing,  sing,  a  new  song  for  this  new  mercy. 

Or  new,  that  is,  no  common  or  ordinary  song,  but  as  God's 
mercy  toward  us  is  exceeding  marvellous  and  extraordinary,  so 
our  thanks  ought  to  be  most  exquisite,  and  more  than  ordinary : 
not  new  in  regard  of  the  matter,  for  we  may  not  pray  to  God,  or 
praise  God,  otherwise  than  he  hath  prescribed  in  his  word,  which 
is  the  old  way,  but  new  in  respect  of  the  manner  and  making,  that 
as  occasion  is  offered,  we  may  bear  our  wits  after  the  best  fashion 
to  be  thankful. 

Or,  because  this  psalm  is  prophetical,  a  new  song,  that  is,  the 
song  of  the  glorious  angels  at  Christ's  birth,  "  glory  to  God  on 
high,  peace  in  earth,  towards  men  good  will,"  a  song  which  the 
world  never  heard  before :  that  the  seed  of  woman  should  bruise 
the  serpent's  head  is  an  old  song,  the  fiirst  that  ever  was  sung :  but 
this  was  no  plain  song,  till  Christ  did  manifest  himself  in  the 
flesh.  In  the  Old  Testament  there  were  many  old  songs,  but  in 
the  New  Testament  a  new  song. 

That  unto  us  is  born  a  new  Saviour,  which  is  Christ  the  Lord, 
in  many  respects  "a  new  song:"  for  whereas  Christ  was  but  sha- 
dowed in  the  law,  he  is  showed  in  the  gospel ;  and  new,  because 
sung  of  new  men,  of  all  men.  For  the  sound  of  the  gospel  is  gone 
through  all  the  earth,  unto  the  ends  of  the  world :  whereas  in  old 


46  OFFICES  FOR  PUBLIC  WORSHIP. 

time  Grod's  old  songs  were  snng  in  Jury,  His  name  great  in  Israel, 
at  Salem  his  tabernacle,  and  dwelling  in  Sion,  Psal.  Ixxvi. 

3.  Whereto.     To  the  Lord.     See  before,  Psal.  xcv. 

4.  Wherefore.  "  For  he  hath  done  marvellous  things  :"  he  hath 
opened  his  greatness  and  goodness  to  the  whole  world,  in  his  cre- 
ation and  preservation,  in  his  redemption  especially,  being  a  work 
of  greater  might  and  mercy  than  all  the  rest :  for  in  the  creation 
he  made  man  like  himself;  hut  in  the  redemption  he  made  him- 
self like  man.  There,  we  became  })artakors  of  his  goods ;  here,  he 
becomes  partaker  of  our  ills.  In  making  the  world  he  spake  the 
word  only  and  it  was  done ;  biit  to  redeem  the  world,  he  said  much, 
but  did  more ;  he  suffered  cruel  words  and  more  cruel  wounds. 

So  that  if  the  Jews  observed  a  Sabbath  in  honour  of  the  world's 
creation  ;  how  many  festivals  ought  we  to  keep  in  thankful 
remembrance  of  our  redemption?  As  Diogene  said,  every  day 
was' an  holy  day  to  a  good  man,  so  every  day  should  be  a  Sunday 
to  the  Christian  man. 

Aquinas  excellently.  The  saving  of  one  soul  is  a  greater  work, 
than  the  making  of  a  whole  world  :  1  28b.  quaest.  113,  art.  9. 

r:    ■\^r^  -,1    •         Ti      1  /  Vocal,  sing  to  the  Lord, 

o.    VV  herewith  m  a  hteral  l  ,  .      ,  . 

•j-i,    11  1  •    1    /•  •     )  Chordal,  praise  him  upon  the  harp, 

sense  with  ail  kind  oi  music, )  .     ,       .  ,        ^  „    ^ 

(  Pneumatical,  with  trumpets,  &c. 

In  an  allegorical  cxpcsition  (as  Eiithymius  interprets  it)  we 
must  praise  God  in  our  actions,  and  praise  him  in  our  contempla- 
tion :  praise  him  in  our  words,  praise  him  in  our  works,  praise 
him  in  our  Jife,  praise  him  at  our  death  :  being  not  only  temples 
(as  Paul)  but  (as  Clemens  Alexandrinus  calls  us)  Timbrels  also 
of  the  Holy  Ghost. 

PAilAPllRASE  OF  PSALM  XCll. 

To  thank  the  Lord,  Oh !  it  is  good, 

To  sing  and  praise  the  name. 
Of  the  most  high  and  mighty  God, 

And  to  exalt  his  fame. 

To  tell  his  loving  kindness  soon, 

In  the  dawn  of  early  light, 
To  speak  his  truth  and  love  at  noon 

And  in  the  darkeninsr  ni52fht. 


PSALM.  LXVII.  47 


Upon  the  instrument  of  strings, 

Upon  the  harp  and  kite, 
With  organ,  that  the  welkin  rings, 

And  with  the  softest  flute. 

For  thou,  Oh  Lord  !  hast  gladdened  me, 
Thy  works  of  love  are  great 

And  I'll  rejoice  in  praising  thee 
For  things  thou  dost  create. 


"  GOD  BE  MERCIFUL  TO  US,"   &c.  PS.  LXVIL 

la  the  ^vhole  psalm  two  J  ^  .^.^^/I'j/  '^'^  Church  in  the  1,  2,  3,4, 
points  are  specially  regardable,  j  ^  ^^^^^  ^^^^j  .^^  ^^^  ^^^^  ^^^^  ^^^^^^_ 

f  Generally,  God  be  merci- 

if  Ourselves  j  ful  unto  us  and  bless  us. 
J  in  the  1.  |  Specially,  show  us  the 
I  [  light  of  thy  countenance. 

Petitions  for  [Others  in  the  2,  3.  4. 
Repetitions,  God  be  merciful  unto  us.     And  again,  be 
merciful  unto  us  :  let  the  people,  &c.     And  again, 
let  the  people,  let  all  the  people  praise  thee. 

"  G-od  be  merciful."  He  is  the  father  of  mercies  :  Ergo,  we 
must  fly  to  him  for  mercy.  Deus  mens  misericordia  mea,  saith 
David  in  the  59th  Psalm.  If  you  call  him  "my  salvation,"  I 
understand  you,  because  he  gives  salvation  ;  if  you  call  him  "  my 
refuge,"  I  understand,  because  I  fly  to  him  ;  if  you  call  him  "  my 
strength,"  I  understand,  because  he  gives  strength.  "  My  mercy," 
what's  that  ?  All  that  I  am,  is  of  thy  mercy.  And  therefore  see- 
ing God's  mercy  is  the  fountain  of  all  goodness,  we  must  first  de- 
sire him  to  be  merciful,  and  then  to  bless  us,  he  that  hath  enough 
mercy,  shall  never  want  any  blessing.  The  word  original  signi- 
fieth  rather  favour  than  pity  ;  because  pity  is  showed  only  in 
adversity,  not  in  prosperity :  whereas  favour  in  both.  And  there- 
fore the  vulgar  Latin,  Deus  misereatur,  happily  not  so  suflicient, 
as  Deus  faveat :  Be  favourable  0  Lord,  and  so  merciful  as  to  bless 
us  :  that  is,  not  only  to  deliver  us  from  evil,  but  also  to  give  what- 
soever is  good.  In  more  particular,  "  show  us  the  light  of  thy 
countenance."  Every  man  doth  desire  blessing,  but  the  good 
man  only  this  blessing :  all  others  are  blessings  of  the  left  hand, 


48  OFFICES  FOR  PUBLIC  WORSHIP. 

•common  to  the  wicked  with  the  godly ;  but  this  is  a  blessing  of 
the  right  hand,  whic.h  only  belongs  unto  God's  elect. 

Grod  looks  on  the  reprobate  like  an  angry  judge  with  a  cloudy 
countenance :  but  beholds  all  his  adopted  children  in  Christ  as  a 
merciful  Father,  with  a  gracious  aspect.  "  Show  us  thy  counte- 
nance," that  is,  endue  us  with  true  knowledge  of  thy  word,  and  a 
lively  faith  in  thy  Son,  "which  is  thine  own  image  and  counte- 
nance," where  we  may  learn  to  confess  with  Paul,  that  all  other 
things  are  but  loss  in  comparison  of  the  superexcellent  knowledge 
of  Christ  Jesus  :  "for  it  is  eternal  life  to  know  Grod,  and  whom 
he  hath  sent  Jesus  Christ." 

"  That  thy  way  may  be  known."  As  light,  so  the  participation 
of  Grod's  light  is  communicative  ;  we  must  not  pray  for  ourselves 
alone,  but  for  all  others,  that  Grod's  way  may  be  known  upon 
earth,  and  his  saving  health  among  all  nations,  thy  way,  that  is, 
thy  will,  thy  word,  thy  works.  God's  will  must  be  known  on 
earth,  that  it  may  be  done  on  earth,  as  it  is  in  heaven.  Except 
we  know  our  Master's  M'ill,  how  shall  we  do  it  ?  Ergo,  first  pray 
with  David  here  :  "  Let  thy  way  be  known  upon  earth  :"  and  then 
"let  all  the  people  praise  thee."  God's  will  is  revealed  in  his 
word,  and  his  word  is  his  way  wherein  we  must  walk,  turning 
neither  to  the  right  hand  nor  to  the  left.  Or  thy  way,  that  is,  thy 
works,  as  David  elsewhere,  Psal.  xxv.  9;  "All  the  ways  of  the 
Lord  are  mercy  and  truth."  Or  as  others  most  fitly,  thy  way,  that 
is,  thy  Christ,  "  Thy  saving  health,"  that  is,  thy  Jesus  :  for  I  am 
the  way,  saith  our  Saviour :  John  xiv.  6.  No  man  cometh  to  the 
Father  but  by  me  ;  wherefore  "  let  thy  Son  be  known  upon  earth, 
thy  Jesus  among  all  nations." 

At  this  time  God  was  known  in  Jewry,  but  (saith  Hierom) 
God's  way  was  unknown,  his  Son  was  not  as  yet  manifested  in 
the  flesh :  this  (as  Paul  speaks)  was  his  wisdom:  but  now  revealed, 
as  St.  John  in  his  first  epistle,  "we  have  heard,  we  have  seen  with 
our  eyes,  and  our  hands  have  handled  of  the  word  of  life,"  Blessed 
eves,  happy  ears!  for  "I  tell  you  many  prophets  and  kings  have 
desired  to  see  the  things  which  you  see,  and  have  not  seen  them, 
and  to  hear  the  things  which  you  hear,  and  have  not  heard  them." 

"  Let  the  people  praise  thee."  Mark  the  sweet  order  of  the 
blessed  spirit:  first  mercy,  then  knowledge ;  last  of  all  praising  of 
God,  We  cannot  see  his  countenance,  except  he  be  merciful  unto 
us :  and  we  cannot  praise  him,  except  his  way  be  known  upon 


PSALM  LXVII.  49 

earth :  his  mercy  breeds  knowledge,  his  knowledge  praise.  We 
must  praise  God  always  for  all  things,  Eph.  v.  20,  but  especially 
for  his  savins:  health  among  all  nations.  "And  this  is  the  true 
reason  why  the  Church  in  her  Liturgy  doth  use  so  many  hymns," 
and  give  so  much  thanks  unto  G-od  for  the  redemption  of  the 
world.  Wherein  assuredly  she  did  imitate  the  blessed  Apostles  in 
composing  the  creed,  the  greatest  part  whereof  (as  hath  been  noted) 
is  spent  in  the  doctrine  which  concerneth  our  Saviour  Christ. 

"  Let  all  the  people."  Some  mislike  the  Litany,  for  that  it  hath 
a  petition  for  all  men,  and  all  people :  yet  we  have  both  a  precept, 
and  a  precedent  out  of  God's  own  book :  the  Commandment  is,  1 
Tim.  ii.  "I  exhort  that  first  of  all,  supplications,  prayers,  inter- 
cessions, and  giving  of  thanks  be  made  for  all  men."  The  prac- 
tice of  God's  Church  is  apparent  in  this  place,  "  let  the  people,  let 
all  the  people  ;"  which  the  psalmist  uttered  from  the  Spirit  of  God, 
as  the  mouth  of  God,  and  therefore  let  men  construe  the  Church, 
as  the  Scripture,  when  as  the  Church  doth  speak  Scripture,  lest 
they  wipe  out  of  the  Bible  many  good  lessons,  (as  Tertullian  said 
of  Marcion,)  if  not  with  a  sponge,  yet  with  a  peevish  and  over- 
thwart  interpretation.  And  here  let  the  novelist  also  remember, 
that  both  our  English  reformers,  and  the  Churches  of  Scotland, 
use  the  same  petition  for  all  men  in  their  prayers  after  the  ser- 
mon. 

"  0  let  the  nations  rejoice  and  be  glad."  It  is  observed  to  good 
purpose,  that  this  clause  is  inserted  fitly  between  that  doubled 
exclamation,  "  Let  the  people  praise  thee :"  because  none  can 
praise  God  well,  except  they  do  it  heartily  with  joy  and  gladness. 
For  as  the  Lord  loves  a  cheerful  giver,  so  likewise,  a  cheerful 
thanksgiver.  God  is  terrible  to  the  wicked,  but  a  God  of  gladness 
to  such  as  have  seen  the  light  of  his  countenance :  for  being  re- 
conciled unto  God,  they  have  such  inward  joy  and  peace,  that  it 
passeth  all  understanding. 

"  For  thou  shalt  judge  the  folk  righteously."  The  psalmist  here 
may  seem  to  contradict  himself:  for  if  mercy  make  men  rejoice, 
then  judgment  occasioneth  men  to  tremble.  Answer  is  made,  that 
all  such  as  have  known  the  ways  of  the  Lord,  and  rejoice  in  the 
strength  of  his  salvation,  all  such  as  have  the  pardon  of  their  sins 
assured,  and  sealed,  fear  not  that  dreadful  assize,  because  they 
know  the  Judge  is  their  advocate.  Ur  (as  Hierom)  let  all  na- 
tions rejoice,  because  God  doth  judge  righteously,  being  the  God 
4 


50  OFFICES  FOR  PUBLIC  WORSHIP. 

of  the  Grentiles,  as  well  as  of  the  Jews,  Acts  x.  34.  "  Or  let  all 
nations  rejoice,"  because  Grod  doth  govern  all  nations ;  that  whereaa 
heretofore  they  wandered  in  the  fond  imaginations  of  their  own 
hearts,  in  Avry  ways,  in  by-ways ;  now  they  are  directed  by  the 
spirit  of  truth  to  walli  in  God's  high  way  which  leads  unto  the 
celestial  Jerusalem:  now  they  shall  know  Christ  the  way,  the 
truth,  and  the  life.  For  judging,  is  used  often  for  ruling :  1  Sam, 
vii.  15 ;  2  Cor.  i.  10.  ^o  David  here  doth  expound  himself,  thou 
shalt  judge:  that  is,  "thou  shalt  govern  the  nations." 

"Upon  earth."  Not  excluding  things  above,  but  openly  meet- 
inci-  their  impiety,  Avho  think  that  Clod  careth  not  for  the  things 
below :  for  Epicurus  in  old  time  so  taught,  and  epicures  in  our 
time  so  live,  as  if  Almighty  Gfod  did  not  mark  what  were  done 
well  or  ill  upon  earth.  "  0  ye  fools  when  will  ye  understand?  He 
that  planted  the  ear,  shall  he  not  hear  ?  or  he  that  made  the  eye, 
shall  he  not  see  ?" 

"Let  the  people."  This,  and  other  manifest  repetitions  in  thia 
psalm,  may  serve  for  a  warrant  to  justify  the  repetitions  in  our 
Liturgy :  but  I  will  answer  the  novelist  in  the  words  of  Paul,  Rom. 
ii.  "In  that  thou  blamest  another,  thou  condemnest  thyself,  for 
thou  that  judgest,  doest  the  same  thing." 

The  reformers  in  one  of  their  prayers  after  the  sermon,  use 
repetition,  and  that  of  the  Lord's  prayer,  and  in  such  sort,  that 
within  a  very  narrow  room  it  is  first  expounded  paraphrastically, 
then  again  reiterated  every  word  particularly.  So  likewise  the 
Scottish  Church  in  the  ministration  of  Baptism  doth  enjoin  that 
the  creed  be  repeated  twice.  First  the  father,  or  in  his  absence 
the  Grodfathor  propounds  it,  and  then  instantly  the  minister  ex- 
pounds it.  Wherefore  a  worthy  divine  most  truly  says,  there  is  in 
England  a  schismatical  and  undiscreet  company,  that  would  seem 
to  cry  out  for  discipline,  their  whole  talk  is  of  it,  and  yet  they 
neither  know  it,  nor  will  be  reformed  by  it. 

"  Then  shall  the  earth."  Literally,  the  earth  which  was  cursed 
for  man's  sin,  shall  through  God's  blessing  give  her  increase:  The 
valleys  shall  stand  thick  with  coruj  and  our  garners  shall  be  full 
with  all  manner  of  store.  So  that  if  the  vine  be  dried  up,  or  the 
ficT-tree  decayed,  if  our  corn  be  blasted,  or  grain  so  thin,  that  the 
"  mower  cannot  fill  his  hands,  nor  he  that  bindeth  up  the  sheaves, 
his  bosom  :"  we  must  remember  it  is  for  our  unthankfulness  and 


QUICUNQUE  VULT.  51 

sin.     For  if  all  tlie  people  praise  the  Lord,  then  shall  the  earth 
bring  forth  her  increase.     See  the  first  two  chapters  of  Joel. 

"  Grod,  even  our  own  Grod."  Out  of  this  sentence  the  Fathers, 
and  other  interpreters,  observe  generally  the  Trinity  and  Unity  of 
God  :  the  Trinity  in  the  threefold  repetition  of  the  word  God, 
Unity  in  the  pronoun  him,  all  the  ends  of  the  world  shall  fear  him, 
in  the  singular :  not  them,  in  the  plural.  It  is  very  remarkable, 
that  Christ  the  second  person  is  called  "  our  God  :  God,  even  our 
God,"  as  being  ours  in  many  respects,  as  having  taken  upon  him 
our  flesh,  living  among  us,  and  at  length  also  dying  for  us.  Im- 
manuel,  God  with  us,  Isa.  vii.  14  ;  Matt.  i.  23.  "  He  bare  our  in- 
firmities, and  answered  for  our  iniquities,  our  reconciliation,  and 
our  peace,  through  whom  and  in  whom  God  is  ours,  and  we  are 
his  :"   Cant.  vi.  2. 

"  All  the  ends  of  the  world  shall  fear  him."  In  the  4th  v. 
David  desired  earnestly  that  all  nations  might  be  glad,  and  rejoice  : 
now  that  they  may  fear  :  teaching  us  hereby  to  "  serve  the  Lord  in 
fear,  and  to  rejoice  unto  him  with  reverence  :"  Psal.  ii.  11.  So  to 
fear  him,  as  to  serve  him  with  gladness  :  and  so  to  rejoice  in  him, 
as  to  work  out  our  salvation  in  fear  and  trembling :  without  joy 
we  shall  despair,  without  fear  presume. 

"  The  fear  of  God  (as  Solomon  speaks)  is  the  beginning  of  wis- 
dom," not  only  principium,  but  prsecipium  :  not  only  primum,  but 
primarium  :  and  therefore  as  it  is  called  the  beginning  of  wisdom, 
Prov.  i.  7  ;  so  likewise  "  the  end  of  all."  Eccl.  xii.  13  ;  "  let  us 
hear  the  end  of  all :  fear  God,  and  keep  his  commandments." 

This  fear  is  not  slavish,  a  distractive  and  destructive  fear,  which 
overthroweth  our  assurance  of  faith,  and  spiritual  comfort  :  for 
such  a  fear  God  forbids,  Isaiah  xxxv.  4 ;  Luke  xii.  34 ;  but  is  a 
small  and  awful  regarding  fear,  being  an  inseparable  companion  of 
a  lively  faith,  and  therefore  commanded  in  God's  word,  and  com- 
mended in  his  servants  :  old  Simeon  a  just  man,  and  one  that 
feared  God ;  Cornelius  a  devout  man,  and  one  that  feared  God ; 
Job  a  just  man,  and  one  that  feared  God  ;  and  here  God  is  said  to 
bless  the  Church,  in  that  all  the  ends  of  the  world  shall  fear  him. 


QUICUNQUE  VULT. 

The  learned  Athanasian  Creed  consists  of  two  special  parts,  un- 
folding fully  the  two  chief  secrets  of  holy  belief,  namely  : 


52  OFFICES  FOR  PUBLIC  WORSHIP. 

rp,      {  Unity  and  Trinity  of  God. 

(  Incarnation  and  passion  of  Christ. 

The  which  are  called  the  principal  mysteries  of  our  faith,  because 
in  the  former  is  contained  the  first  beginning  and  last  end  of  man  : 
in  the  second,  the  only  and  most  effectual  means  to  know  the  first 
beginning,  and  how  to  attain  unto  the  last  end.  go  that  Athana- 
sius  hath  comprehended  in  a  very  narrow  room  both  the  beginning, 
and  middle,  and  end  of  all  our  felicity.  For  this,  happily  called 
the  world's  eye,  because  he  did  see  so  much,  and  pierce  so  far  into 
these  unsearchable  and  ineffable  mysteries. 

And  as  this  excellent  confession  is  a  key  of  belief ;  so  the  litany 
following,  is  as  a  common  treasure  house  of  all  good  devotion.  It 
may  be  said  of  the  Church  in  composing  that  exquisite  prayer,  as 
it  was  of  Origen,  writing  upon  the  Canticles.  In  other  parts  of  our 
liturgy  she  surpasseth  all  others  ;  but  in  this,  herself. 

These  points  (I  confess)  come  not  now  within  the  compass  of  my 
walk :  but  I  propose  pro  nosse  et  posse  to  justify  them,  and  all 
other  portions  our  communion  book  in  my  larger  expositions  upon 
the  gospels  and  epistles,  as  the  text  shall  occasion  me  justly.  The 
next  eminent  scripture  to  be  considered  in  this  tract,  is  the  Deca- 
logue, recorded  Exod.  xx.  1. 


THE  DECALOGUE. 

"  Tlicn  God  spake  all  these  tcords,  arid  said^  I  am  Ihe  Lord  thy 

God;'  i]'c. 

The  law  was  imprinted  at  the  first  in  man's  heart,  which  is 
acknowledged  even  by  profane  poets,  as  well  as  divine  prophets  in 
general. 

Exemplo  quodcunqiie  malo  commiltitur,  ipsi 
Displicet  author!  :  prima  est  lia^c  ultio,  quod  se 
Judice,  nemo  nocens  absolvitur,  improba  qiiamvis 
Gratia  fallacis  prtPtoris  vicerit  urnam.  Juvenal. 

And  Seneca  notably,  prima  et  maxima  peccantium  poena  pec- 
cassee  :  Sin  is  the  greatest  punishment  of  sin  in  particular,  (as 
Melancthoh  observes,)  heathen  authors  have  a  pattern  for  every 
precept,  according  to  that  of  Paul,  Rom.  ii.  14,  "  The  Gentiles 
having  not  the  law,  are  a  law  unto  themselves." 

But  when  the  light  of  it  through  custom  of  sin  began  to  wear 


THE  DECALOGUE.  5 

away,  it  was  openly  proclaimed  unto  the  world,  engraven  in  stone, 
written  in  a  book,  kept  for  record  in  the  Church,  as  a  perfect 
abridgement  of  all  law,  setting  down  the  duties  of  all  men,  in  all 
things,  for  all  times. 

^  One,  of  the  law-writer  :    "  Gfod  spake 

Prefaces,  ;       ^^^  *^«^^^  words,"  &c. 
-r     .^    ,  C  i  Another,  of  the  Law-giver:  "lam 

In  It  observe  J  ,(      the  Lord  thy  God,"  &c. 

(^  Precepts  of   ^  First  table,  concerning  our  love  to 

the         I      ^od. 

f  Second,  touching  our  love  to  man. 

i  Matter,  all  these  words. 

In  the  former  preface  note  the  \  -.^  C  When. 

^  )  Manner,     <  ,,^1 

(  ^  Who. 

The  matter  is :  these  words,  that  is,  these  sentences  and 
all  these :  for  Almighty  G-od  spake  not  the  first  command- 
ment only,  nor  the  second,  or  third,  and  left  there  :  but  he  spake 
them  all,  and  therefore  the  Pope  proves  himself  anti-god  in  leavino- 
out  one,  and  dispensing  Avith  many.  Grod  gave  so  strict  a  charge 
to  keep  every  one,  as  any  one  :  but  the  vicar  of  G-od  abounding 
with  unlimited  authority,  doth  first  publish  what  he  list,  and  then 
expound  them  as  he  list.  To  leave  them,  who  thus  leave  G-od,  it 
is  our  duty,  because  G-od  spake  them  all,  to  beget  him  obedience, 
and  make  conscience  to  keep  them  all,  as  one  wittily,  totus,  tota, 
totum ;  the  whole  man,  the  whole  law,  the  whole  time  of  his  life. 

In  the  manner ;  I  note  first  the  circumstance  of  time,  when 
God  spake  :  namely,  when  all  the  people  were  gathered  together 
and  justified :  as  appeareth  in  the  former  chapter,  then  G-od 
spake.  Whereupon  it  is  well  observed  that  all  men  ought  to 
take  notice  of  the  law,  whether  they  be  commoners,  or  commanders 
high  or  low,  none  so  mighty  that  is  greater,  or  so  mean  that  is 
less,  than  a  subject  to  (iod  and  his  ordinances  :  and  therefore 
Martin  Luther  hath  worthily  reprehended  Antinomian  preachers, 
who  teach  that  the  law  need  not  be  taught  in  the  time  of  the 
gospel.  Indeed  "  Christ  is  the  end  of  the  law  :  "  but,  as  Augustine 
construes  it,  finis  perficiens,  non  interficiens  :  an  end  not  con- 
suming, but  consummating;  for,  as  himself  said,  "  I  came  not  to 
destroy  the  law,  but  to  teach  and  do  it." 

Secondly,  We  may  learn  by  this  circumstance,  due  preparation 
when  we  come  before  G-od  either  to  speak  or  hear  his  word.  Aven- 


54  OFFICES  FOR  PUBLIC  WORSHIP. 

zoar  used  to  say,  that  he  never  gave  purgation,  but  his  heart  did 
shake  many  days  before.  Let  the  physician  of  the  soul  then 
tremble,  to  think  what  hurt  bad  physic  may  do,  when  it  is  min- 
istered abruptly,  corruptly,  without  either  pains  in  reading,  or 
reverence  in  speaking.  Unto  the  ungodly  said  God,  "  Why  doest 
thou  preach  my  laws,  and  takest  my  covenant  in  thy  mouth,  when 
as  thou  hatest  to  be  reformed,  and  hast  cast  my  words  behind 
thee  ?  "  If  hearers  of  the  law,  much  more  preachers  of  the  gos- 
pel, ought  to  be  thoroughly  sanctified.  In  the  miller's  hand  we 
lose  but  our  meal ;  in  the  farrier's  hand  but  our  mule ;  in  the 
lawyer's  hand  but  our  goods  ;  in  the  physician's  hand  but  our  life  ; 
but  in  the  hands  of  a  bad  divine  we  may  lose  that  which  surpass- 
eth  all,  our  soul. 

Hearers  also  being  of  uncircumcised  hearts  and  ears,  ought  to 
fit  and  prepare  themselves,  as  Moses  and  Joshua  were  commanded, 
in  disburdening  their  mind,  when  they  come  to  G-od's  house  to 
hear  God  speak,  not  only  from  unlawful,  but  also  from  all  lawful 
worldly  business  ;  presenting  themselves  and  their  souls  in  the 
righteousness  of  Christ,  a  living,  holy,  acceptable  sacrifice  to  God  : 
and  it  is  the  duty  both  of  speaker  and  hearer  to  desire  the  Lord 
that  he  would  forgive  our  want  of  preparation,  and  so  to  assist  us 
with  his  Holy  Spirit  in  handling  of  his  holy  word,  as  that  the 
whole  business  may  be  transacted  for  our  good  and  his  glory. 

The  second  circumstance  noted  in  the  manner  is  the  person, 
and  that  is  God  :  then  God  spake  these  words,  in  his  own  person, 
attended  upon  with  millions  of  glorious  angels,  in  a  flame  of  fire, 
so  that  there  is  never  an  idle  word,  but  all  full  of  wonderful  wis- 
dom :  so  perfect  a  law,  that  it  proves  itself  to  be  God's  law.  For 
the  laws  of  men,  albeit  they  fill  many  large  volumes,  are  imper- 
fect ;  some  statutes  are  added  daily,  which  were  not  thought  npon 
before  ;  many  repealed,  which  after  experience  taught  not  to  be  so 
profitable  ;  but  this  law  continueth  the  same  for  ever,  compre- 
hending in  a  few  words  all  })erfection  of  duty  to  God  and  man, 
enjoining  whatsoever  is  good,  and  forbidding  whatsoever  is  evil. 

God  is  author  of  all  holy  Scripture,  but  the  ten  Commandments 
are  his,  after  a  more  peculiar  sort  :  first,  because  himself  spake 
them,  and  said  in  a  sound  of  words,  and  a  distinct  voice,  that  the 
people  both  heard,  and  understood  them  :  in  which  sense  St.  Ste- 
phen happily  calleth  them  oracula  viva,  lively  oracles  :  not  that 
they  did  give  life,  for  Paul  sheweth  that  the   law  was  the  minis- 


THE  DECALOGUE. 


55 


tration  of  death  ;  but  lively  words,  as  uttered  by  lively  voice,  not 
of  men  or  angels,  as  other  Scripture,  but  immediately  thundered 
out  by  God  himself. 

Secondly,  Because  God  himself  Avrote  them  after  a  more  special 
manner  :  he  did  use  men  and  means  in  penning  the  gospels  and 
epistles,  and  other  parts  of  sacred  writ  :  ''  for  holy  men  of  God 
wrote  as  they  were  moved  by  the  Spirit  of  God  :"  (as  the  Fathers 
observe)  they  were  the  pens  of  God's  own  finger  ;  but  in  setting 
down  the  Decalogue  God's  own  finger  was  the  pen,  he  made  the 
tables  also  w^herein  they  were  first  written,  that  there  might  be 
nothing  in  them,  but  only  God's  immediate  work.  Since  then 
God  had  such  special  regard  in  delivering  the  law,  we  must  hence 
learn  with  all  humble  reverence  to  receive  the   same.     If  kinsr 

a 

Eglon,  a  barbarous  tyrant,  respected  Ehud,  a  man  of  mean  quality, 
when  he  brought  a  message  from  the  Lord  ;  how  much  more 
should  we  with  awful  respect  embrace  the  Decalogue,  which  God 
in  his  own  person  uttered  ?  and  it  should  make  us  exceeding  zeal- 
ous also,  (notwithstanding  the  scofts  of  atheists  and  careless 
worldlings,)  in  observing  and  maintaining  the  same.  For,  what 
need  any  fear  to  defend  that  which  God  himself  spake  :  and 
whereof  Christ  said,  "He  that  is  ashamed  of  me,  and  my  words 
in  this  world,  I  will  be  ashamed  of  him  before  my  Father  in  the 
world  to  come  ? "  As  a  lively  faith  is  the  best  gloss  upon  the 
gospel  :  so  dutiful  obedience  is  the  best  connnentary  upon  the  law. 
To  conclude  with  Augustine,  Shall  we  obey,  the  emperor  com- 
manding, and  not  obey  when  the  Creator  commands  ?  Yes  Lord, 
speak  ;  for  thy  servants  hear. 

Thus  much  concerning  the  first  preface.  The  second  is  of  the 
Law-giver  :  I  am  the  Lord,  &g.  Containing  two  sorts  of  argu- 
ments, to  prove  that  he  may  give  a  law  ;  and  that  his  people  are 
bound  to  keep  it.  The  first  kind  of  reason  is  taken  from  his 
essence  and  greatness  in  himself :  I  am  Jehovah.  The  second 
from  liis  eftects  and  goodness  towards  Israel ; 
i  General  :   "  Thy  God." 

In  j  More  special  :  "  Which  have  brought  thee  out  of  the  land 
(       Egypt,  out  of  the  house  of  bondage." 

Now  whatsoever  is  said  unto  them,  is  said  unto  all.  Almighty 
God  is  ever  the  same,  "which  is,  which  was,  and  which  is  to 
come  ; "  who  being  Jehovah  the  Lord,  made  us  of  nothing  :  and 
therefore  we  being  his  creatures,  owe  obedience  to  his  commaads 


56  OFFICES  FOR  PUBLIC  WORSHIP. 

in  every  thing  :  especially  seeing  he  doth  not  only  press  us  with 
his  greatness,  but  allure  us  also  with  his  goodness  :  being  our  Clod 
by  covenant  in  holy  baptism,  wherein  he  took  us  for  his  adopted 
children,  and  we  took  him  for  our  heavenly  Father  :  he  took  us 
for  his  spouse,  Ave  took  him  for  our  husband  :  he  took  us  for  his 
people,  we  took  him  for  our  Grod  :  a  son  therefore  must  honor  his 
father,  and  a  servant  his  master.  If  he  be  ours,  and  we  his,  as 
he  doth  provoke  us  in  bounty,  so  we  must  answer  him  in  duty. 

In  more  special,  as  God  brought  the  children  of  Israel  out  of 
the  land  of  Egypt,  out  of  the  house  of  bondage  :  so  hath  he  de- 
livered us  from  the  servitude  of  Satan,  and  sin,  prefigured  by  that 
bondage  of  Egypt,  and  Pharaoh  :  "that  being  delivered  out  of  the 
hands  of  all  our  enemies,  we  might  serve  him  in  holiness  and 
righteousness  all  the  days  of  our  life." 

Egypt  was  a  country  given  exceedingly  to  superstition  and 
idolatry,  worshipping  the  most  base  creatures,  as  rats,  onions,  and 
garlic  ;  so  that  to  live  in  such  a  place  was  very  dangerous  to  the 
soul :  and  bondage  to  natures  ingenuous,  is  an  estate  of  all  others 
most  grievous  to  the  body.  Deliverance  then  out  of  both,  as  bene- 
fits in  their  own  nature  very  great,  and  in  memory  most  fresh, 
was  good  motive  unto  regardful  obedience. 

The  Lord  hath  done  so,  and  more  than  so  for  us,  he  hath  freed 
us  from  the  Romish  Egypt,  and  Spanish  bondage,  with  less  diffi- 
culty and  more  ease  :  for  we  are  translated  out  of  Babel  and 
Egypt,  without  any  travel  or  journey.  Rome  is  swept  away  from 
England,  and  Jerusalem  is  brought  home  to  our  doors.  If  argu- 
ments drawn  either  from  God's  infinite  might  or  mercy  ought  to 
prevail ;  let  England  show  the  greatest  obedience  :  for  England 
hath  had  the  greatest  deliverance. 


THE  PRECEPTS. 

Love  is  the  complement  of  the  law.  Christ  therefore  reduced 
all  the  ten  Commandments  unto  these  two:  "  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart ;  and  thy  neighbour  as  thyself." 
The  which  (as  Tertullian  observes)  is  not  dispendium,  but  com- 
pendium legis  :  not  a  curtailing,  but  a  full  abridgment  of  the  whole 
law.     Yet  I  find  three  sundry  partitions  of  the  severals. 

Josephus  and  Philo  part  them  equally,  making  five  Command- 


THE  DECALOGUE.  57 

merits  in  each  table ;  the  curious  and  learned  may  peruse  Sixtus 
Senensis  Bibliothec.  sanct.  lib.  2,  pag.  et  G-allasius  annot.  in  Irengei 
lib.  2,  cap.  59. 

Lombard  out  of  Augustine,  and  generally  the  school-men  out  of 
Lombard,  in  honour  of  the  Trinity,  divide  the  first  table  into  three 
Commandments,  and  the  second  into  seven. 

But  all  our  new  writers,  and  most  of  the  old  doctors,  ascribe 
four  to  the  first,  six  to  the  second;  among  the  Hebrews,  Aben 
Ezra;  the  Greeks,  Athanasius,  Origen,  Chrysostom;  the  Latins, 
Hierom,  Ambrose  in  epist.  ad  Bphesios,  cap.  6. 

Wherefore  being  compassed  about  with  such  a  cloud  of  wit- 
nesses, I  follow  the  Church's  order,  assigning  four  concerning  our 
duty  to  Grod,  and  six  touching  our  duty  to  man. 

f  1 .  The  having  of  the  true  God  for  our  God,  in  the 

Or  the  first  table  doth  set  J       first,  "  Thou  shalt  have  no  other  Gods  but  me." 

down  two  points  especially  :  1  2.  The  worshipping   of  this  one   God,    in   the 

[      other  three. 

The  first  Commandment  is  observed  in  S 

exercising  the  three  theological  virtues,     \       ^ 

'     f  Charity. 

He  that  unfeignedly  believeth  in  God,  hath  God  for  his  God : 
because  he  taketh  God  for  the  chief  verity :  and  in  this  unbe- 
lievers and  misbelievers  offend.  He  that  hopeth  in  God,  hath  God 
for  his  God,  in  that  he  takes  him  for  most  faithful,  most  pitiful, 
and  also  most  potent ;  as  being  assuredly  persuaded  that  he  can, 
and  will  help  him  in  all  his  necessity.  And  in  this  they  sin  who 
despair  of  the  mercies  of  God,  or  do  trust  more  in  men,  than  in 
God :  or  so  much  in  men,  as  in  God.  He  that  loveth  God  above 
all  things,  hath  God  for  his  God,  in  holding  him  for  the  chief 
good :  and  in  this  they  trespass  who  love  any  creature  more  than 
God,  or  equal  with  God,  and  much  more  they  that  hate  God :  for 
it  is  a  sound  conclusion  in  Divinity ;  That  is  our  God  which  we 
love  best,  and  esteem  most. 

Concerning  the  wor- ^  Manner:  in  the  second  Cornmandment. 
ship  of  God,  note  the         J"'^  •  "^  \^^,  ^^'''^  Commandment. 

(  iime  and  place:  in  the  lourth  Commandment. 

The  second  doth  describe  the  manner  of  his  worship :  "  Thou 
shalt  not  make  to  thyself  any  graven  image,"  &c.,  forbidding  all 
strange  worship,  and  enjoining  pure  worship  according  to  his  word  : 
for  to  devise  phantasies  of  God,  is  as  horrible  as  to  say  there  is  no 
God.     And  therefore  though  we  should  grant,  that  images  and 


58  OFFICES  FOR  PUBLIC  WORSHIP. 

pictures  of  G-od  arc  as  it  were  the  layman's  alphabet,  and  the 
people's  almanae :  yet  forasmuch  as  these  books  are  not  imprinted 
Cum  privilcgio,  but  on  the  contrary  prohibited  ;  it  is  unlawful  to 
learn  what  God  is  by  them,  or  to  worship  God  in,  or  under  them. 
And  lest  any  should  presume,  G-od  hath  fenced  in  this  command- 
ment with  a  very  strong  reason,  I  am  the  Lord,  and  therefore  can 
punish;  a  jealous  God,  and  therefore  will  punish  grievously  such 
as  give  that  honour  to  another  w]ii(;li  only  belongs  unto  me. 

The  end  of  God's  worship  is  his  glory,  provided  for  in  the  third 
commandment:  "Thou  slialt  not  take  the  name  of  the  Lord  thy 
God  in  vain." 

The  which  is  done  two  ways,  in  our  <  ^.^     i 

•^  C  Words. 

In  our  conversation :  when  as  our  lewd  life  doth  occasion  ene- 
mies of  religion  to  revile  the  gospel  and  blaspheme  God.  It  is  to 
take  Christ's  name  in  vain,  when  we  play  the  Gentiles  under  the 
name  of  Christians ;  as  Paul  to  Titus:  "professing  God  in  \vord, 
but  denying  him  in  our  works."  He  that  calls  on  the  name  of 
Christ,  must  depart  from  iniquity. 

Secondly,  we  take  God's  name  in  vain  by  speech,  and  that  with- 
out an  oatli  or  with  an  oath :  without  an  oath,  when  we  talk  of 
himself,  his  essence,  titles,  attributes,  holy  word,  wonderful  works, 
irreverently  and  unworthily  without  any  devotion,  or  awful  regard 
of  his  excellent  Majesty, 

"We  blaspheme  God  with  an  oath,  by  swearing  either  |  ,^  :  '  , 
^  '    J  <=>  I  l^alscly. 

Weakness :  when  in  our  ordinary  talk,  through  a  custom  in 
sin,  we  fill  up  our  jieriods  with  unnecessar)'  oaths. 

Wickedness :  as  when  a  wretch  in  his  discontented  humour 
sliall  bind  liimself  with  an  oatii  to  do  some  notable  mischief. 
So  certain  Jews,  Acts  xxiii.  swore  that  they  would  neither 
Idly  out  of-j  eat  nor  drink  till  they  had  killed  Paul:  or  when  he  shall 
despitefully  swear  to  vex  the  good  Spirit  of  God,  and  to 
trample  the  blood  of  Christ  under  his  feet  ;  if  cards,  or  bowls, 
or  ilice,  run  against  him,  he  will  make  his  tongue  to  run  so 
fast  against  God  :  or  when  he  doth  swear  by  heaven  or  earth, 
or  any  other  creature,  instead  of  the  Creator. 

An  oath  is  an  invocating  of  God:  he  therefore  that  swears  by 

the  light,  makes  light  his  god  :  he  that  swears  by  the  mass,  doth 

make  that  idol  his  god. 

A  man  may  forswear  himself (  1.  That  which  is  false  and  he  knows  it  false, 
three  ways,  as  Lombard  out  of;  2.  That  which  is  true,  but  he  thought  it  false. 
Augustine:  when  he  doth  swear  (  3.  That  which  is  false  but  he  helij  it  true. 

The    two    first  kinds  are  abominable  :  namely,    when  a    man 


THE  DECALOGUE.  59 

swears  either  that  he  knows  to  be  false,  or  thinks  to  be  false  :  but 
the  third  in  the  court  of  conscience  is  no  sin  :  because  it  is  with 
forswearing  as  with  lying :  Perjury  is  nothing  else  but  a  lie  bound 
with  an  oath.  As  then  a  man  may  tell  an  untruth,  and  yet  not 
lie  :  so  likewise  swear  that  which  is  false,  and  yet  not  swear 
falsely.  Thou  shalt  swear  in  truth,  that  is,  as  thou  shalt  in  thy 
conscience  and  science  think  to  be  true  :  for  doubtless  it  is  a  lesser 
offence  to  swear  by  a  false  Grod  truly,  than  to  swear  by  the  true 
God  falsely :  it  is  a  sin  to  lie,  but  a  double  sin  to  swear  and  lie. 


THE  FOURTH  COMMANDMENT. 

The  fourth  commandment  doth  set  down  the  time  and  place  of 
God's  holy  worship  :  the  time  expressly,  "  Eemember  thou  keep 
holy  the  Sabbath  day  :"  the  which  insinuates  also  the  place  ;  for 
God  was  publicly  worshipped  in  his  Sanctuary,  in  his  Tabernacle, 
in  his  Temple,  Leviticus  xix.  30.  "  Ye  shall  keep  my  Sabbaths, 
and  reverence  my  Sanctuary."  The  Sabbath  (as  one  calls  it)  is 
God's  school-day ;  the  Preachers  are  his  Ushers,  and  the  Church 
is  his  open  school-house. 

This  commandment  is  hedged  in  on  every  side,  lest  we  should 
break  out  from  observing  it :  with  a  caveat  before,  "  Remember  :" 
and  two  reasons  after,  one  drawn  from  the  equity  of  the  law  : 
"  Six  days  shalt  thou  labour."  As  if  God  should  speak  thus,  if  I 
permit  thee  six  whole  days  to  follow  thine  own  business,  thou 
mayest  well  afford  one  only  for  my  service  ;  but  six  days  shalt 
thou  labour  and  do  all  thine  own  work  :  therefore  hallow  the 
seventh  in  doing  my  work.  "  Six  days  shalt  thou  labour."  A 
permission,  or  a  remission  of  God's  right,  who  might  challenge 
all ;  rather  than  an  absolute  commandment.  For  the  Church  upon 
just  occasion  may  separate  some  week-days  also,  to  the  service  of 
the  Lord,  and  rest  from  labour,  Joel  ii.  15,  "  Blow  the  trumpet  in 
Sion,  sanctify  a  fast,  call  a  solemn  assembly."  Days  of  public 
fasting,  for  some  great  judgment :  days  of  public  rejoicing  for 
some  great  benefit,  are  not  unlawful,  but  exceeding  commenda- 
ble, yea  necessary.  Yet  this  permission  is  a  commission  against 
idleness,  because  every  man  must  live  by  the  sweat  of  his  brow, 
or  sweat  of  his  brains  :  having  some  profession,  or  occupation,  or 
vocation,  wherein  he  must  labour  faithfully. 


60  OFFICES  FOR  TUBLIG  WORSHIP. 

Another  argument  is  taken  from  the  Law-giver's  example  : 
"  For  in  six  days  the  Lord  made  heaven  and  earth,  and  rested  the 
seventli  day."  God  requires  no  more  than  himself  performed,  his 
own  practice  is  a  Commentary  upon  his  law.  This  may  teach  ail 
magistrates,  all  masters,  all  sui)eriors  who  prescribe  laws  unto 
others,  to  become  first  an  unprinted  law  themselves.  If  the  prince 
will  have  his  court  religious,  himself  must  be  forward  in  devotion  : 
if  the  father  will  have  his  children  possess  their  vessels  in  chas- 
tity, then  himself  must  not  neigh  after  his  neighbour's  wife. 
"When  Sabbath-breakers  are  rebuked,  all  their  answer  is,  others, 
and  that  the  most  do  so;  If  they  will  follow  fashion  and  example, 
let  them  follow  the  best :  "  Fashion  not  yourselves  like  the  world  ; 
but  be  ye  followers  of  G-od  : "  who  framed  the  whole  world  in  six 
days,  and  rested  the  seventh  :  he  rested  from  creating,  not  govern- 
ing :  from  making  of  new  kinds  of  creatures,  not  singular  things  : 
he  is  not  (as  Epicurus  imagined)  idle,  but  always  working  :  John 
V.  17.     "  My  Father  worketh  hitherto,  and  I  work." 

!  First,  propounded  briefly  :  ''  Keep  lioly  the  Sabbath  day." 
fl.  What    is  the    Sabbath    day, 
rp,!  1    1  namely  the  seventh, 

mciii,  11,0^,11.  io  I  Then  expounded   more     o    u        -^  ^    i  ^-c    i 

,         /       ,        •  -^2.  How  It  must   be    sanctified  ; 

largely:  showins?  u  t     •.  »i  i    u    i 

[  °    -^  ='  "  In  it  thou  shall  do  no  man- 

ner of  work." 

"  Keep  holy."     This  day  hath  no  more  holiness  in  itself  than 

other  times  ;  only  God  hath  appointed  it  to  holy  uses  above  others  ; 

and  therefore  we  must  keep  it  more  holy  than  others. 

"  The  Sabbath."     There  is  sabbatum  J  P^*^*^"^.'  °^  *^^^  ^^"^^- 

C  Temporis,  of  time. 

C  Internal,  peace  of  conscience  in  the  kingdom 
The  Sabbath  of  the  ■       of  grace, 
mind  is  double :  )  Eternal,  rest  of  body  and  soul  in  the  king- 

ly    dom  of  glory. 
When  as  we  shall  rest  from  our  labours,  all  tears  shall  be  wiped 
from  our  eyes,  and  cares  from  our  heart. 

Among  the  Jews  the  Sabbath  of  time  was  of  ]       ^^' 

(  lears. 

L  Lesser,  every  seventh  day. 

Days  <  Greater,  as  when  the  passovor  foil  on  the  Sabbath,  as  it 

f      did  when  Christ  suflered. 

L  Every  seventh  year,  a  Sabbath  of  rest  to  the  land. 

Years  <  Every  seven  times  seven  years,  which  was  49,  and  then 

(      followed  in  the  50th  year  the  Jubilee. 


THE  DECALOGUE.  61 

This  Sabbath  is  of  days,  expressly,  kept  holy  the  seventh  day. 

'A  natural  clay,  which  is  the  space  of  24  hours,  a  night  and  a  day. 
Gen.  i.  5. 


There  is  - 


An  artificial  day,  the  space  of  12  hours:  as  Christ:  John  xi.  9, 
from  the  Sun-rising  to  the  Sun-setting;  of  which  I  think  this 
Commandment  is  understood.  For  albeit  the  Jews  counted 
the  Sabbath  from  evening  to  evening,  yet  it  was  but  as  they 
reckoned  other  days  :  not  to  sit  up  and  watch  all  night ;  but  to 
spend  in  God's  service  so  much  of  the  natural  day,  as  may  be 
spared  witliout  hurting  the  body. 

"  The  seventh  is  the  Sabbath."  It  is  the  judgment  of  the  most 
and  best  interpreters,  that  the  Sabbath  is  morale  quoad  genus,  but 
ceremoniale  quoad  speciem ;  Ceremonial  for  the  manner,  albeit 
moral  for  the  matter.  I  say  ceremonial  in  regard  of  the  particu- 
lar :  as  the  strict  observation  of  the  same  day  and  same  rest ;  pre- 
cisely to  keep  the  Saturday,  and  strictly  to  cease  from  all  labour, 
as  the  Jews  did  ;  was  a  shadow ;  therefore  abrogated  by  the  com- 
ing of  the  body,  Christ. 

The  blessed  Apostles  herein  led  by  the  spirit  of  truth,  and  (as 
some  think)  by  Christ's  own  example,  altered,  and  so  by  conse- 
quence abrogated  the  particular  day.  Consentaneum  est  Apostolos 
hanc  ipsam  ob  causam  mutasse  diem,  ut  ostenderent  exemplum 
abrogationis  legum  ceremonalium  in  die  septimo  ;  Melanct.  tom.  2. 
fol.  363. 

AVhereas  therefore  the  Jews  observed  their  Sabbath  on  the  se- 
venth day,  we  celebrate  the  eighth.  They  gave  God  the  last  day 
of  the  week  ;  but  Christians  better  honour  him  with  the  first ;  they 
keep  their  Sabbath  in  honour  of  the  world's  creation ;  but  Chris- 
tians in  memorial  of  the  world's  redemption,  a  work  of  greater 
might  and  mercy :  and  therefore  good  reason  the  greater  work 
should  carry  away  the  credit  of  the  day. 

The  particular  rest  of  the  Jews  is  ceremonial  also,  for  it  is  a  type 
of  our  inward  resting  from  sin  in  this  life  ;  Exod.  xxxi.  13  ;  Ezek. 
XX.  12,  and  a  figure  of  our  eternal  Sabbath  in  the  next ;  as  St. 
Paul  disputes,  Heb.  iv. 

Yet  this  Commandment  is  moral  in  the  general.  As  for  exam- 
ple, we  must  keep  one  day  in  the  seven  holy  to  the  Lord  ;  wherein 
we  must  do  no  manner  of  work,  which  may  let  the  ministry  of 
Cxod's  Word,  and  other  exercises  of  piety.  We  must  leave  to  do 
our  work,  that  the  Lord  may  bring  forth  in  us  his  work. 

The  duties  then  required  on  the  (  Rest. 
Lord's  day  be  principally  two  :       (  And  a  sanctifioation  of  this  rest. 


62  OFFICES  FOR  PUBLIC  WORSHIP. 


A  double  Sabbath,  rest  from  la- 
bour, and  rest    from   sin  :     for   as 
our  Cliurcli  doth   determine,   two- 
sorts    of    people    transgress    this 
Commandment  especially; 


f  1.  Such  as  will  not  rest  from  their  ordinary- 
labour,  but  drive   and   carry,  row  and 

ferry  on  Sunday. 


2.  Such  as  will  rest  in  ungodliness,  idly 
spending  this  holy  day  in  pampering, 
])oinling,  painting  themselves.  So  that 
Goil  is  more  dishonoured,  and  the  devil 
better  served  upon  Sunday,  than  on  all 
(_      the  days  of  the  week  beside. 

"  Thou  shalt  do  no  manner  of  work."  That  is,  no  servile  work 
of  thine  ordinary  calling,  which  may  be  done  the  day  before,  or 
left  well  undone  till  the  day  after.  But  some  works  are  lawful, 
namely,  such  as  appertain  to  the  public  worship  of  God ;  as  pain- 
ful preaching  of  the  sacred  word,  reading  of  divine  prayers,  admin- 
istering of  the  blessed  sacraments,  and  every  work  subordinate  to 
these ;  as  ringing  of  bells,  and  travelling  to  Church,  Acts  i.  12 ; 

2  Kings  iv.  23. 

/  Ourselves,  as  provision  of  meat  and  drink:  Matt.  xii.  1. 
„  \  (    Men,  our  Saviour  healeil  the  man  with  the  dried 

And  works  ot  ^  >       ij^nd  on  the  Sabbath,  Mark  iii.  5. 

mercy  toward        i  Ullier     \  Beasts,  in  watering  cattle,  and  helping  them  out 
V  'of  pound  and  pit :  Luke  xiv.  5. 

Works  of  present  necessity  :  physicians  on  the  Lord's  day  may 
visit  their  patients,  midwives  help  women  with  child,  shepherds 
attend  their  Hock,  mariners  their  voyage,  soldiers  may  fight,  and 
messeno-ers  ride  post  for  the  great  good  of  the  Commonwealth. 

Works  of  honest  recreations  also,  so  far  as  they  may  rather  help 
than  hinder  one  cheerful  serving  of  the  Lord.  And  the  reason  of 
all  this  is  given  by  Christ,  Mar.  ii.  27.  "  The  Sabbath  was  made 
for  man,  and  not  man  for  the  Sabbath." 

"  Thou."  Thy  wife  is  not  named,  because  she  is  presumed  to 
be  thyself:  that  whatsoever  is  forbidden  thyself,  must  also  be 
known  to  be  forbidden  thy  second  self. 

"  Thy  son  and  thy  daughter."  Every  man  is  a  governor  in  his 
own  house,  and  therefore  must  take  charge  of  such  as  are  under 
him  :  Bring  to  the  Lord  whoever  is  with  thee  at  home,  thy  do- 
mestics ;  thy  mother,  the  Church,  demands  them  of  thee,  she 
demands  whoever  is  found  with  thee,  she  seeks  those,  whom  she 
has  lost  through  thy  neglect. 

r  Thy  good. 

"  Thy  man  servant."     This  is  for  <  Their  good. 

(.  The  common  good. 

Thy  good  :  For  he  that  on  Sunday  shall  learn  his  duty,  will  be 


THE  DECALOGUE.  63 

more  fit  all  the  week  to  do  his  duty  :  such  as  obey  God  with  a 
good  conscience,  will  serve  their  master,  with  an  upright  heart,  as 
Jacob  served  Laban,  and  Joseph  Pharaoh, 

Again,  it  is  for  thy  good  often  to  remember  with  thankfulness, 
that  God  hath  made  thee  master,  and  him  servant :  whereas  he 
might  have  made  thee  servant,  and  him  master. 

For  their  good  :  that  they  may  "  know  God,  and  whom  he  hath 
sent  Christ  Jesus,  the  way,  the  truth,  and  the  life,"  Thy  serv- 
ants are  men  of  the  same  mould  with  thee  :  in  the  words  of  Scrip- 
ture, "Thy  servants  are  all  one  with  thee  in  Christ:"  made  of 
the  same  God,  redeemed  with  the  same  price,  subject  to  the  same 
law,  belonging  to  the  same  master  :  Eph.  vi.  9,  Pity  then  and 
piety  require  that  thou  see  them  observe  the  Lord's  day,  for  the 
good  as  well  of  their  bodies  as  souls. 

For  the  common  good.  For  every  man  hath  just  cause  to  be 
ready  willingly  to  labour  all  the  week,  when  as  he  is  assured  he 
shall  rest  on  Sunday. 

"  Thy  cattle."  Hence  we  may  gather  much  comfort ;  for  if 
God  in  his  mercy  provide  for  the  welfare  even  of  our  brute  beasts, 
of  which  he  hath  made  us  lords  ;  he  will  assuredly  much  more 
respect  us  his  servants  and  children  ,  he  cannot  be  careless  for 
men,  who  is  so  careful  for  oxen. 

The  commandments  are  so  well  known,  and  often  expounded, 
that  as  Augustine  speaks  in  the  like  case  :  "  They  want  an  audi- 
tory more  than  an  expositor."  I  pass  therefore  from  the  first 
table,  containing  all  duty  to  God,  unto  the  second,  teaching  all 
duty  to  man  ;  1  say  to  man,  as  the  proper  immediate  object  of 
them.  Otherwise  these  commandments  are  done  unto  God  also  ; 
for  he  that  clotheth  the  naked,  and  visiteth  the  sick,  doth  it  unto 
Christ :  Matt.  xxv.  40. 

i  Affirmative,   teaching  us   to  do  liim  all  good  : 
"  Honour  tliy  father  and  mother,"  &c. 
Negative,     teaching    us    to    do    him   no    hurt : 
"Thou  shalt  not  kill,"  &c. 

This  table  begins  with  honour  of  our  father  :  First,  Because  next 
unto  God  we  must  honour  those  who  are  in  the  place  of  God. 

Secondly,  Because  the  neglect  of  this  one  commandment  ooca- 
sioneth  all  disorder  against  the  rest ;  for  if  superiors  govern  well, 
and  inferiors  obey  well ;  how  can  any  man  be  wronged  in  word  or 
deed? 

Thirdly,  Because  of  all  neighbours  our  parents  are  most  near  to 


64  OFFICES  FOR  PUBLIC  WORSHIP. 

US,  as  being  most  bound  to  them,  of  whom  we  have  received  our 
life.  Thy  parent  is  God's  instrument  for  thy  natural  being  :  thy 
prince  God's  instrument  for  thy  civil  being  :  thy  pastor  God's 
instrument  for  thy  spiritual  being.  Wherefore  as  thou  art  a  man, 
tkou  must  honour  thy  natural  father  :  as  a  citizen,  honour  thy 
civil  father;  as  a  christian,  honour  thy  ecclesiastical  father. 

(  Obedience. 

Honour  imports  especially  three  things  :  j  Reverence. 

(  Maintenance. 

Obedience.  "Children  obey  your  parents  in  all  things  :"  Col. 
iii.  20  ;  that  is,  as  Paul  doth  interpret  himself,  Eph.  vi.  1,  in  the 
Lord.  In  all  things  agreeable  to  the  will  of  God  ;  otherwise  for 
Christ's  love  we  must  hate  father  and  mother,  Luke  xiv.  26.  The 
most  eminent  patterns  of  obedience  to  father  and  mother  are  the 
Rechabites,  Isaac,  Christ :  He  revered  the  mother,  of  whom  he 
was  himself  the  Parent,  he  honoured  the  nurse,  whom  he  had 
nourished. 

Reverence.  Bearing  them  respect  in  words,  and  outward  beha- 
viour, though  they  be  never  so  mean,  and  we  never  so  mighty, 
Prov.  xxiii.  22.  lionour  thy  father  that  begat  thee,  and  thy 
mother  that  bare  thee.  And  if  he  should  say,  be  dutiful  unto 
thy  parents  ;  not  because  they  be  rich  and  in  great  place,  but  be- 
cause they  be  thy  parents,  how  base  soever  they  be.  Examples 
of  this  virtue,  recorded  in  holy  Scriptures  are  Joseph  and  Solo- 
mon, and  in  our  English  Chronicles,  Sir  Thomas  More,  who  being 
Lord  Chancellor  of  England,  usually  did  ask  his  father's  blessing 
in  Westminster  Hall  publicly  ;  the  which  custom  of  our  nation  is 
good  and  godly. 

Maintenance.  If  the  parent  be  blind,  the  child  must  be  his 
eye  :  if  lame,  the  child  must  be  his  foot ;  if  in  any  want,  the  staff 
of  his  decayed  age.  So  Christ  took  care  for  his  mother  at  his 
death  :  for  it  is  great  reason  that  children  having  received  life  of 
their  father  and  luother,  should  procure  to  preserve  unto  them  the 
same  life.  Nature  doth  read  this  lesson.  Valerius  Maximus  hath 
a  memorable  history  of  a  young  woman  who  gave  suck  to  her 
moth(^r  in  prison,  and  so  kept  her  alive,  who  otherwise  was  ad- 
judged to  be  famished.  A  pious  office,  so  well  accepted  of  the 
judge,  that  he  did  both  pardon  the  mother,  and  prefer  the  daughter  ; 
Aristophanes  affirms  also,  that  the  young  stork  doth  feed  the  old. 

There  is  a  duty  required  of  the  parents  toward  the  child,  as 


THE  DECALOGUE.  55 

well  as  of  the  child  toward  the  parents  ;  yet  the  law  speaketh  ex- 
pressly to  the  one,  and  not  to  the  other.  That  the  father  beino- 
in  order  of  nature  and  in  wisdom  superior,  might  suspect  his  duty 
to  be  written  in  himself ;  father  and  mother  are  nomina  pietatis, 
officiorum  vocabula,  naturee  vinoula.  The  duty  then  of  superiors 
is  unfolded  in  the  word  father  ;  a  minister  is  a  father,  a  master  a 
father,  a  magistrate  a  father ;  teaching  them  to  be  so  well  affect- 
ed to  their  inferiors,  as  parents  are  to  their  children. 

Again,  the  love  of  parents  towards  their  chi];Vfen  is  so  natural 
and  ordinary,  that  there  is  less  need  to  put  parents  in  mind  of 
their  duty.  But  contrariwise  children  are  not  usually  so  dutiful 
to  their  parents  (as  the  school  speaks).  Love  descends,  rather 
than  ascends ;  the  benefactor  loves  more  than  the  beneficiary. 
And  therefore  it  was  necessary  to  admonish  them  of  their  love  : 
neither  is  G-od  content  with  a  bare  precept,  but  hath  adjoined  a 
promise,  "  That  thy  days  may  be  long,"  for  there  is  no  reason  he 
should  enjoy  long  life,  who  dishonoureth  those  of  whom  he  received 
life  :  but  if  God  shorten  the  days  of  dutiful  children,  and  instead 
of  long  life  give  them  everlasting  life ;  he  doth  not  break,  but 
keep  his  promise  :  for  he  doth  promise  lon^  life,  not  absolutely, 
but  so  far  forth  as  it  is  a  blessing  ;  "that  it  may  be  well  with 
thee  :  and  that  thou  mayest  live  long  on  earth,"  Eph.  vi.  3. 


THE  SIXTH  COMMANDMENT. 

The  negative  part  forbiddeth  all  evil,  and  that  is  S  '^^^""^S^^' 

committed  against  our  neighbour  three  ways  :  In    \  ' 

Deed. 


But  because  bad  deeds  are  worse  than  bad  words,  and  bad  words 
worse  than  bad  thoughts,  it  pleased  the  God  of  order  first  to  for- 
bid bad  deeds:  "Thou  shalt  not  kill.  Thou  shalt  not  commit 
adultery,  Thou  shalt  not  steal."  Then  bad  words  :  "  Thou  shalt 
not  bear  false  witness."  Last  of  all,  bad  thoughts  :  "  Thou  shalt 
not  covet  thy  neighbour's  house,"  &c. 

^  Life,  "  Thou  shalt  not  kill." 
All  our  bad  deeds  against     S  Honour,  "  Thou  shalt  not  commit 
Our  neighbour,  concern  his       \       adultery." 

V.  Goods,  "  Thou  shalt  not  steal." 
*'  Thou  shalt  not  kill."     To  wit,  a  7nan  :  for  to  kill  other  Uving 
5 


56  OFFICES  FOR  PUBLIC  WORSHIP. 

things  is  not  forbidden ;  and  the  reason  is  plain,  because  they 
were  created  for  man,  and  so  man  is  master  of  their  life.  But 
one  man  was  not  created  for  another  man,  but  for  God  ;  and 
therefore  not  man,  but  only  God  is  master  of  our  life ;  for  a  ma- 
gistrate doth  not  put  malefactors  to  death  .as  master  of  their  life, 
but  as  a  minister  of  God ;  and  so  by  consequence  not  murder,  but 
an  act  of  justice,  "  tSueli  as  strike  with  the  ssvoixl,  shall  perish 
with  the  sword  ; "  that  is,  such  as  take  the  sword  upon  their  own 
authority  :  But  if  God  put  a  sword  into  their  hand,  then  they 
may,  then  they  must  strike.  In  a  word,  killing  is  unjust,  when 
either  it  is  done  without  authority,  or  by  public  authority  upon 
private  grudge  ;  non  amore  justititc,  sed  libidine  vindictfc.  Con- 
cerning inward  rancour  and  outward  disdain,  in  deed,  word  or 
gesture,  see  the  Gospel,  Dom.  6,  post.  Trin. 


THE  SEVENTH  COMMANDMENT.^ 

In  this  Commandment  are  forbidden  all  unchaste  lusts,  as  well 

burning  within,  as  breaking  forth, 

i  Ribald  talk,  Ephes.  iv.  29. 

t  xVllurements        <  Wanton  looks,  Gen.  vi.  2,  xxxix.  7. 

Into    N  ^  Lascivious  attire,  Isa.  iii.  16. 

f  Acts  of  uncloanness. 

Acts  of  uncleuu-  (  Committingfilthi- 1  Amnnofthe  same  sex:  Rom.  i.  27. 
ness.  unnatural:  as  |      ness  with  (  A  beast:  Levit.  x\^ii.  23. 

Adultery :  when  botli,  or  one  of  the  parties  are  married  :  Deut.  xxii. 
22. 

^  ,       Fornication  :  between  f  Deflowering  of  virgins,  Deut.  xxii.  28. 

I  a. lira  , -j      piurrle  persons:  as    }  Hunting  of  common  wliores.  1  Cor.  x.  8. 

I  Incest :   with  such  as  be  witliln  the  degrees  of  consanguinity  or  af- 
[      fuiity  piohibited  in  law  :  Levit.  xviii.  6. 

k^in  in  this  kind  is  more  dangerous  than  in  another,  because  a 
man  can  hardly  repent  heartily  for  it.  The  murderer,  and  swearer, 
and  thief,  becoiuc  many  times  exceeding  sorrowful  after  the  fact: 
but  the  wanton  (as  Ilievome  notes)  even  in  the  midst  of  his  re- 
pentance sinneth  afresh :  the  very  conceit  of  his  old  pleasure  doth 
occasion  a  new  fault;  so  that  when  his  devotion  ends,  he  presently 
begins  to  repent  that  he  did  repent.  Example  hereof  Augustine, 
who  being  in  the  heat  of  his  youth  (as  himself  writes  of  himself) 
begged  of  God  earnestly  the^gift  of  continency :  but,  saith  he,  to 


THE  DECALOGUE.  67 

tell  the  truth,  I  was  afraid  lest  he  should  hear  me  too  soon :  JMale- 
bam  enim  expleri  concupiscentiam  quara  extingui.  See  the  Cios- 
pel,  Dom.  15,  post.  Trin. 


Too  much. 

tie. 


THE  EIGHTH  COMMANDMENT. 

This  overthroweth  Anabaptistical  and  Platonical  community ; 
for  if  all  things  ought  to  be  common,  and  nothing  proper  in  pos- 
session, how  can  one  man  steal  from  another  ?  All  laws  of  giving, 
buying,  selling,  leasing,  letting,  lending,  are  vain,  si  teneant,  omnes 
omnia,  nemo  suum. 

A  man  may  transgress  tliis  Com-  f  To  himself,  in  spending  <  rp  ^  !^' 
mandment  in  being  a  thief  (  To  others.  I  ioo  ht 

f  Wasting  more  than  he  shonld  in  gaming,  diet,  bravery  ;  such  are 
rp  1  J       arrant  cutpurses  unto  themselves. 

00  rauc.i  -j  Qgm„g  ]ggg  tj-jg^j^  jjg  should  :  Ignavi  et  prodigi  sunt  fure^,  saith 
[      Melancthon. 

As  a  spend-all,  so  a  get-nothing  is  a  thief  to  his  estate :  "  Poverty 
comes  upon  him  as  an  armed  man :"  Proverbs  xxiv.  34.  An  idle 
person  is  poverty's  prisoner,  if  he  live  without  a  calling,  poverty 
hath  a  calling  to  arrest  him. 

He  that  spends  too  little  on  himself,  as  the  covetous  wretch,  is 

a  robber  of  himself  also.     He  keeps  his  belly  thin,  that  his  purse 

may  be  full,  he  cannot  afford  himself  so  much  as  an  egg,  lest  he 

should  kill  a  chick :  whereas  a  poor  man  doth  want  many  things, 

a  rich  miser  wants  every  thing :  like  Tantalus  up  to  the  chin  in 

water,  and  yet  thirsty.     The  which  (as  Solomon  calls  it)  "  is  an 

evil  sickness  :"  Eccles.  vi.  2, 

Openly,  which  is  plain  robbery:  so  little  practised,  or  so  much  pu- 
nished in  King  Alfred's  reign,  that  if  a  man  had  let  foil  his 
purse  in  the  highway,  he  might  with  great  leisure,  and  good 
Toothers  -j       assurance  have  come  back  and  taken  it  up  again. 

Secretly,  which  is  properly  called  stealing.  And  this  offence  is 
manifold,  for  there  is  not  only  theft  of  tlie  hand,  but  of  the  heart 
and  tongue. 

Covetous  greediness  is  theft   in  heart :    for   howsoever  it  be  a 

maxim  in  our  law,  Yoluntas  non  reputabitur  pro  facto,  nisi  in  causa 

proditionis  :  sed  exitus  in  malefioiis  spectatur,  et  non  voluntas  dun- 

taxat ;  yet  it  is  a  breach  of  this  law,  covetously  to  desire  that  which 

is  not  ours,  albeit  we  seek  not  to  get  it  wrongfully.     Their  hearts, 

saith  Peter,  are  exorcised  in  covetousness :  and  Chrysostom  plainly, 

The  covetous  man  is  a  very  thief;  far  et  latro.     The  fathers  of  the 


6Q  OFFICES  FOR  PUBLIC  WORSHIP. 

law  write  that  thieves  are  called  felons,  of  our  ancient  word  fell  or 
fierce ;  because  they  commit  this  sin  with  a  cruel,  fell,  and  mis- 
chievous mind :  teaching  us  hereby  that  a  felonious  intent  is  a 
principal  in  thievery. 

There  is  also  theft  of  the  tongue,  by  lying,  flattery,  smoothing, 
&c.  So  we  read,  that  "Absalom  stole  the  hearts  of  the  men  of 
Israel,"  and  so  false  Ziba  stole  the  goods  of  his  master  Mephibo- 
sheth. 

So  flatterers  and  parasites  are  great  thieves  in  court  and  coun- 
try: not  only  dominorum  suorum  arrisores,  sed  etiam  arrosores : 
and  therefore  let  a  flatterer  be  in  your  Pater  noster,  but  not  in 
your  creed :  pray  for  him,  but  trust  him  no  more  than  a  thief. 

Frauds  in  buying  and  selling  are  reduced  to  stealing,  because 
he  that  useth  such  deceits,  secretly  taketh  of  his  neighbour  more 
than  his  due :  but  oppressions  and  unjust  extortions  are  reduced 
by  Divines  unto  robbery,  because  the  cruel  tyrant  exacteth  more 
than  his  own  manifestly :  not  to  pay  debts,  is  reduced  unto  both : 
unto  robbery,  when  a  man  to  the  great  hindrance  of  his  neighbour 
can  and  will  not :  unto  stealing ;  when  he  partly  will  and  cannot ; 
I  say  will  partly ;  for  if  he  desire  wholly  with  all  his  heart  to  pay 
the  utmost  farthing,  God  assuredly  will  accept  of  votal  restitution, 
as  well  as  of  actual ;  and  it  is  not  a  sin,  though  it  be  a  sore. 


THE  NINTH  COMMANDMENT. 

Next  to  the  prohibition  of  injuries  in  deed,  follow  the  wrongs 
against  our  neighbour  in  word  :  "  Thou  shalt  not  bear  false  wit- 
ness :  "  and  that  fitly,  because,  lying  is  cousin  german  to  stealing. 
If  thou  wilt  show  me  a  liar,  I  will  show  thee  a  thief. — Erasmus. 

This  precept  condemns  all  manner  of  lying  ;  for  albeit  one 
worse  than  another,  yet  all  are  naught.  "  The  mouth  that  speak- 
eth  lies  slayeth  the  soul ; "  Wis.  i.  11  ;  and  Psal.  v.  6.  "  Thou 
shalt  destroy  them  that  speak  leasing."  See  G-ospel,  Dom.  xv. 
post.  Trinit. 

Beside  lies  ;  every  thing  whereby  the  credit  of  I  Contumely, 
our  neighbour  is  impaired,  especially  those  three  <  Detraction, 
sins  of  the  tongue  ;  (  Cursing. 

A  contumely  is  an  injurious  word,  spoken  with  an  injurious 
inind,  to  the  dishonour  of  our  neighbour  ;  I  say  with  an  injurious 


THE  DECALOGUE.  69 

intent,  otherwise  when  it  is  uttered  by  way  of  advice  to  direct  or 
correct,  as  a  father  sometimes  speaketh  to  his  child,  or  a  master 
to  his  scholar,  or  a  pastor  to  his  people,  as  Paul ;  "Ye  foolish  Gala- 
tians  ; "  out  of  some  heat,  but  yet  not  out  of  any  hate,  then  it  is 
no  contumely  or  sin. 

Or  in  merriment,  not  in  malice  :  "  There  is  a  time  to  laugh," 
and  so  by  consequence  a  time  to  jest  :  when  a  witty  conceit  may 
profit  and  administer  grace  to  the  hearer.  He  that  said  the  Duke 
of  Gruise  was  the  greatest  usurer  in  France,  because  he  turned  all 
his  estate  into  obligations,  hereby  gave  this  honest  advice,  that  if 
he  should  leave  himself  nothing,  but  only  have  many  followers 
bound  to  him  for  his  large  gifts,  in  conclusion  he  should  find  a 
number  of  bad  debtors.  He  that  called  his  friend  thief,  because 
he  had  stolen  away  his  love,  did  not  wrong,  but  commend  him. 

It  is  lawful  also  to  jest  at  the  vanities  of  irreligious  men,  ene- 
mies to  G-od  and  his  gospel ;  as  Elijah  did  at  the  foppish  idolatry 
of  Baal's  priests.  A  friend  of  mine  said  of  an  upstart  gallant  in 
court  with  a  jingling  spur,  that  he  had  a  church  on  his  back,  and 
the  bells  on  his  heels. 

Every  lay-papist  must  believe  as  the  Church  believes,  albeit  he 
know  not  what  the  Church  believeth  ;  he  must  also  worship  the 
consecrated  bread,  and  yet  knoweth  not  whether  it  be  consecrated 
or  no  ;  for  to  the  consecration  of  the  host,  the  priest's  intention  is 
required,  which  no  man  knows  but  God,  and  himself.  So  that  if 
a  man  tell  his  popish  acquaintance  that  he  is  a  blind  buff,  to  wor- 
ship and  believe  he  knows  not  what,  it  were  no  contumely  ;  be- 
cause it  did  proceed  out  of  zeal  to  God,  and  love  to  him  ;  only  to 
rectify  his  error,  and  not  to  vilify  his  person. 

The  second  fault  reduced  to  false  witness  is  detraction,  in 
speaking  evil  of  our  neighbour  ;  and  it  is  done  by  reporting  that 
which  is  false,  and  sometimes  by  telling  that  which  is  true,  but 
secret  ;  whereby  the  credit  of  our  neighbour  is  lessened  with 
those,  to  whom  his  sin  was  not  known  before  ;  for  as  a  man  may 
flatter  in  absence,  namely  when  either  the  virtue  is  absent,  or  the 
occasion,  and  so  the  praise  is  not  kindly,  but  forced  either  in  truth, 
or  in  time  ;  so  likewise  a  man  may  slander  his  neighbour  in  speak- 
ing the  truth  unseasonably,  without  discretion  out  of  time  and 
place.  A  tale  tossed  from  mouth  to  mouth  increascth  as  a  snow- 
ball, which  being  little  at  the  first,  growcth  to  a  great  quantity. 

Now  the  backbiter  is  bound  in  reason  and  religion  to  restore  the 


70  OFFICES  FOR  PUBLIC  WORSHIP. 

good  name  of  his  neighbour,  which  he  by  detraction  hath  taken 
away  ;  and  that  is  exceeding  hard,  for  a  man's  honest  fame  is  like 
the  merchant's  wealth,  got  in  many  years,  and  lost  in  an  hour. 
Wherefore  speak  well  of  all  men  always,  if  it  may  be  done  with 
truth  ;  and  when  it  cannot,  then  be  silent  :  or  else  interrupt  evil 
detraction  with  other  meet  and  merry  communication,  as  Samson 
at  his  marriage  feast  propounded  a  riddle  to  his  friends,  hereby  to 
stop  the  mouths  of  backbiters,  and  to  occupy  their  wits  another 
way.  Bernard  excellently,  the  tale-bearer  hath  the  devil  in  his 
tongue  ;  the  receiver,  in  his  ear. 

The  thief  doth  send  one  only  to  the  devil,  the  adulterer  two  : 
but  the  slanderer  hurtoth  three  ;  himself,  the  party  to  whom,  and 
the  party  of  whom  he  telleth  the  tale. 

The  third  fault  is  malediction  :  a  grievous  offence,  when  it  is 
spoken  with  hatred  and  a  desire  that  such  evil  come  upon  our 
neighbour  ;  but  when  it  is  uttered  upon  some  sudden,  without  re- 
gard to  that  we  speak,  it  is  less  evil,  yet  for  all  that  always  evil ; 
because  from  the  mouth  of  a  christian,  who  is  the  child  of  God  by 
adoption,  nothing  ought  to  pass  but  benediction. 


THE  TENTH  COMMANDMENT. 

The  former  precepts  intend  thoughts  and  desires,  as  well  as  act 
and  practice  :  for  the  Law-giver  is  a  spirit  and  therefore  must  be 
worshipped  in  spirit ;  yet  lest  we  should  pretend  ignorance,  G-od  in 
this  Commandment  giveth  especial  order  for  them.  Or  as  others  ; 
the  former  precepts  did  condemn  the  settled  thought  to  do  mis- 
chief :  but  this,  even  the  first  inclination  and  motion  to  sin,  though 
a  man  never  consent,  but  snib  it  in  the  beginning :  Rom.  vii.  7, 
"  Thou  shalt  not  lust  or  desire." 

/  1.  By  covetinij  the  goods  ^       and  house. 
Now  we  sin  three  \      of  our  neighbcar,  1  Moveable:   as  his  ox  and 

ways  in  this  kind  :      \  ^       ass,  &c. 


Immoveable;    as  his    land 

^) 

J  2.  By  coveting  his  wife. 

3.  By  plotting  treason  and  murder. 

To  covet  his  goods  is  against  his  profit,  which  is  dear  to  him  :  to 
covet  his  wife  is  against  his  honour,  which  ought  to  be  more  dear  : 
to  covet  his  blood  is  against  his  life,  which  of  all  M^orldly  things  is 
most  dear. 

Whereas  it  is  objected,  that  desire  of  murder  is  not  forbidden  in 


THE  DECALOGUE.  7| 

particular,  as  the  desire  of  theft  and  adultery  ;  for  the  command- 
ment saith,  Thou  shalt  not  covet  thy  neighbour's  house,  Thou  shait 
not  covet  thy  neighbour's  wdfe ;  but  it  is  not  said,  Thou  shalt  not 
covet  thy  neighbours  blood.  xYnswer  is  made,  that  a  man  doth  not 
desire  any  thing  principally,  but  that  which  bringeHi  him  some 
good,  at  least  in  appearance.  And  so  he  desireth  adultery,  because 
it  bringeth  delight ;  he  desireth  theft,  for  that  it  bringeth  profit  : 
but  murder  bringeth  no  good  at  all ;  and  therefore  it  is  not  desired 
for  itself,  but  only  to  attain  to  theft,  or  adultery,  or  some  such  de- 
signment. 

So  that  God  having  forbidden  expressly  the  disordinate  desires 
of  delectation  and  gain,  consequently  forbade  desires  of  murder, 
which  is  not  coveted  but  for  unlawful  profit  and  pleasure.  Thus 
perfect  righteousness  is  fulfilled  when  we  wrong  not  our  neigh- 
bour either  in  deed,  or  in  word,  or  desire  ;  but  contrariwise  do  good 
unto  all,  speak  well  and  think  charitably  of  all. 

Now  the  reason  why  the  Church  appoints  the  Decalogue  to  be 
read  at.  the  Communion,  is  evident ;  namely,  because  the  law  is  a 
schoolmaster  unto  Christ ;  teaching  us  to  know  sin,  and  by  know- 
ing of  sin  to  know  ourselves,  and  knowing  ourselves  to  renounce 
ourselves,  as  of  ourselves  unable  to  do  any  thing,  and  so  come  to 
Christ,  who  doth  strengthen  us  to  do  all  things.  Almighty  God 
(saith  Luther)  hath  written  his  law,  not  so  much  to  forbid  offences 
to  come,  as  to  make  men  acknowledge  their  sins  already  past,  and 
now  present ;  that  beholding  themselves  in  the  law's  glass,  they 
may  discern  their  own  imperfections,  and  so  fly  to  Christ, who  hath 
fulfilled  the  law,  and  taken  away  the  sins  of  the  whole  world. 
For  (as  the  reformed  Churches  of  Scotland  and  Geneva  speak)  the 
end  of  our  coming  to  the  Lord's  table,  is  not  to  make  protestation 
that  we  are  just,  and  upright  in  our  lives  ;  but  contrariwise  we 
come  to  seek  our  life  and  perfection  in  Jesus  Christ :  being  as- 
suredly persuaded  that  the  Lord  requireth  on  our  part  no  other 
worthiness,  but  unfeignedly  to  confess  our  unworthiness.  So  that 
(our  enemies  being  judges)  it  is  well  ordered  that  the  Command- 
ments are  rehearsed  in  the  ministration  of  this  holy  Sacrament. 
Let  the  novelists  here  blush,  who  calumniously  censure  our  Church 
for  omitting  in  the  proem  of  the  Decalogue  one  half  line ;  when  as 
themselves  in  their  own  Communion  books  have  left  out  all  the 
whole  law.  This  indeed  occasioned  me  to  remember  an  observa- 
tion of  ComminiiBus  upon  the  battle  of  Montlechery,  that  some  lost 


72  OFFICES  FOR  PUBLIC  WORSHIP. 

their  offices  for  running  away,  which  were  bestowed  upon  others 
that  ran  ten  leagues  further.  "  Hypocrite,  first  cast  out  the  beam 
out  of  thine  own  eye  ;  and  then  shalt  thou  see  clearly  to  cast  out 
the  mote  out  of  thy  brother's  eye." 


"LET  YOUR  LIGHT  SO  SHINE  BEFORE  MEN,"  &c.     Matt.  v.  16. 

The  Lord's  Supper  is  called  a  sacrifice  by  the  learned  ancient 
doctors,  in  four  respects. 

First,  Because  it  is  a  representation  and  memorial  of  Christ's 
sacrifice  on  the  cross  :  1  Cor.  xi.  26,  "  As  often  as  ye  shall  eat  this 
bread,  and  drink  this  cup,  ye  show  the  Lord's  death  until  he  come." 
So  St.  Ambrose,  Christ  is  daily  sacrificed  in  the  minds  of  believers, 
as  upon  an  altar  :  Semel  in  cruce,  quotidie  in  sacramento,  saith 
Lombard. 

Secondly,  Because  in  this  action  we  offer  praise  and  thanks- 
giving unto  God,  for  the  redemption  of  the  world  ;  and  this  is  the 
sacrifice  of  our  lips,  Heb.  xiii.  15. 

Thirdly,  Because  every  communicant  doth  offer  and  present 
himself  body  and  soul,  a  living,  holy,  acceptable  sacrifice  to  the 
Lord,  Rom.  xii.  1.  The  which  excels  the  sacrifices  of  the  priests 
in  old  time ;  for  they  did  ofter  dead  sacrifices,  but  we  present  our- 
selves a  lively  sacrifice  to  God. 

Fourthly,  Because  it  was  a  custom  in  the  primitive  Church  at 
the  receiving  of  this  blessed  Sacrament  to  give  large  contribution 
unto  the  poor,  a  sacrifice  well  accepted  of  God,  Heb.  xiii.  16. 
Now  the  Church  allowing  and  following  this  good  old  custom,  stirs 
up  the  people  to  give  cheerfully  by  repeating  some  one  or  two 
choice  sentences  of  Scripture  best  fitting  this  occasion,  as  Matt.  vi. 
19 ;  Matt.  vii.  12,  &c. 

These  kinds  of  oblation  are  our  Church's  offertory,  and  unbloody 
sacrifices  offered  by  the  whole  congregation  unto  the  Lord :  so  far 
differing  from  popish  sacrificing,  as  St.  Paul's  in  London,  is  from 
St.  Peter's  in  Rome. 


1  COR.  II.  28. 
The  sum  of  the  Minister's  Exortation  before  the  communion,  is 


THE  DECALOGUE.  73 

contained  in  these  words  of  Paul:  "Let  a  man  therefore  examine 

himself,  and  so  let  him  eat  of  this  bread,  and  drink  of  this  cup." 

,„,        .      ,  .   ,       »  A  preparation,  '•  Let  a  man  examine,"  &c. 

Wherem  observe  two  points  :   j  ^  j^articipation,  <'  And  sp  let  him  eat,"  &c. 

(  Parties,  (  Examining,  a  man,  that  is,  every  man. 
In  the  first  note  the  <  {  Examined,  himself. 

I  Parts. 

Beza  translates,  and  Erasmus  expounds  •^v^puTi-oq^  quisque  :  so 
the  word  is  used,  John  iii.  27,  "  A  man  can  receive  nothing  except 
it  be  given  him  from  heaven :"  and  John  vii.  46,  "  Never  man 
spake  like  this."  A  man  then  in  this  place  signifieth  every  man, 
subject,  sovereign,  priest,  people.  The  which  observation  over- 
throweth  utterly  Romish  implicit  faith.  Every  layman  ought  to 
turn  confessor,  and  examiner,  endued  with  sufficient  knowledge 
for  this  heavenly  business  :  he  must  look  not  only  through  the 
spectacles  of  the  priest,  but  also  see  with  his  own  eyes,  able  to  try 
himself. 

"  Himself."  For  that  is  the  duty  ;  not  another,  for  that  is  a 
fault.  We  must  not  be  busy  bishops  in  other  men's  dioceses,  but 
meddle  with  our  own  business  ;  we  must  not  break  our  neighbour's 
head  with  the  Pharisee,  but  smite  our  own  breast  with  the 
Publican. 

St.  Augustine  complained  of  men  in  his  time,  that  they  were 
curious  to  know  the  lives  of  others,  but  slow  to  correct  their  own  ; 
and  reverend  Hooker,  of  men  in  our  time,  that  their  virtue  is 
nothing  but  to  hear  gladly  the  reproof  of  others'  vice ;  like  tailors, 
who  measure,  like  barbers,  who  cut  all  others  except  themselves. 
But  our  Saviour  Christ  would  not  have  us  to  gaze  on  the  mote  in 
our  brother's  eye  ;  but  rather  to  pull  out  the  beam  in  our  own 
sight.  And  his  Apostle  here  not  to  pry  into  others,  but  to  try  our- 
selves ;  not  but  that  others  according  to  their  several  charge,  must 
examine  others,  as  parents  must  examine  their  children,  Exod.  xii. 
26,  27,  and  masters  must  examine  their  household,  Gren.  xviii.  19, 
and  pastors  must  examine  their  parishioners,  as  here  Paul  corrected 
and  directed  the  Corinthians  :  and  for  this  cause  the  names  of  all 
communicants  are  to  be  sent  unto  the  minister,  that  there  may  be 
made  trial  of  all :  yet  if  parents,  and  masters,  and  ministers  omit 
this  examination,  every  one  must  be  both  able  and  willing  to 
prove  bimself. 

The  parts  of  examination  are  concerning  the  < 

^  °  )  Matter. 


74  OFFICES  FOR  PUBLIC  WORSHIP 

(  Uprightly. 
For  the  manner,  a  trial  is  to  be  made  <  ^.t  ., 

'  i  JNecessarily. 

The  former  is  implied  in  the  word  examine ;  which  notes  a  dili- 
gent and  exact  inquiry,  such  as  lapidaries  and  goldsmiths  used  to 
find  out  true  metal  from  counterfeit,  good  from  bad.  As  the 
Shunamite  sought  for  Elisha,  Mary  for  Christ,  the  woman  for  her 
lost  groat ;  so  we  must  search  as  if  we  would  find,  search  until 
we  find.  Many  men  examine  their  bad  manners,  as  they  do  their 
bad  money,  seek  as  if  they  would  not  see,  search  as  if  they  would 
not  understand.  They  decline  sin  through  all  the  cases,  (as  one 
notes,)  in  Nominative  per  superbiam,  in  Grenitivo,  per  luxuriam, 
in  Dativo  per  simoniam,  in  Accusativo  per  detractatione,  in  Yocativo 
per  adulationem,  in  Ablativo  per  rapinam  ;  and  yet  they  will  not 
acknowledge  their  sins  in  any  case.  "When  other  men's  examina- 
nion  hath  found  them  out,  excuses  are  ready :  Non  feci :  si  feci, 
non  male  feci :  si  male  feci,  non  multum  male  :  si  multum  male, 
non  mala  intentione  ;  aut  si  mala  intentione,  tamen  aliena  per- 
suasione.  (I  did  it  not :  If  I  did  it,  I  did  it  not  badly  ;  if  it  was  bad, 
it  was  not  very  bad  ;  if  very  bad,  I  intended  no  evil :  if  with  evil  in- 
tention, it  was  by  the  persuasion  of  another.  Wherefore  as  the 
prophet  said,  "If  ye  will  ask  a  question,  ask  it  indeed:"  so  if  ye 
will  examine  yourselves,  examine  earnestly,  thoroughly,  uprightly. 
For  examination  must  be  made  necessarily.  This  we  may  gather 
out  of  tlie  word  therefore  :  whosoever  shall  eat  this  bread,  and 
drink  the  cup  of  the  Lord  unworthily,  shall  be  guilty  of  the  body 
and  blood  of  the  Lord  :   "  Let  a  man  therefore,"  &c. 

Trial  of  ourselves  then  is  ne-  ^  Duty, 
cessary,  both  in  respect  of  our     \  Danger,  if  we  neglect  this  duty. 

In  respect  of  our  duty  :  for  Christ  in  his  first  institution  used  a 
commanding  term,  "do  this."  Do  this  in  remembrance  of  me: 
so  that  it  is  not  in  our  choice  to  do  it,  or  not  to  do  it.  If  any  be 
not  fit,  he  must  endeavour  to  make  himself  fit :  and  the  way  to 
make  fit,  is  examination :  "  Let  a  man  examine  himself  there- 
fore," &c. 

Secondly,  Trial  is  necessary  in  regard  of  the  danger,  if  we  re- 
ceive the  Lord's  Supper  unworthily. 


Danger  in  respect  of  I  (  General :   verse  29. 

(  The  punishment  for  lliis  sin  in  (  Particular:  veri 
Now  the  matters  in  wliich  every  Communicant  |  Faith, 
must  be  examined,  are  summarily  two  ;  (  Repentance. 


THE  DECALOGUE.  75 

These  two  (like  Hippocrates'  twins)  must  go  together  hand  in 

hand.     For  there  is  no  true  repentance  without  faith,  nor  lively 

faith  without  repentance.     B.  Latimer  said  well,  lady  faith  is  a 

great  state,  having  a  gentleman  usher   going  before  her,  called 

agnitio  peocatorum,  and  a  great  train  following  after  her,  which 

are  the  good  works  of  our  calling.     He  that  saith  he  doth  repent, 

when  he  doth  not  believe,  receives  the  Sacrament  ignorantly  :  and 

he  that  saith  ho  doth  believe,  when  as  he  doth  not  repent,  receives 

the  sacrament  irreverently  :  both  unworthily. 

„,  ^      r  r  -.1  (  Knowledge. 

The  parts  of  faith  are    j  Applicatron. 

C  Generation,  how  he  was  created  according  to  God's 
„  „  •       .     I       image,  in  holiness  and  righteousness. 

Every    Comrrinnicant       ^y         l,.;,^;^^  how  he  fell  from  that  estate,  and  all 
ought  to  know  the  three     1       ^^^  posterity  with  him. 

general  pomts  of  holy  ]  Regeneration,  how  he  was  again  restored  and  re- 
rehg.on:  namely,  man  s  j  J^.^^^^^^  j^^  (.j^,-^..,  passion,  of  which  this  Sacra- 
[  ment  is  a  sign  and  seal. 
In  more  particular,  every  Communicant  must  understand  the 
number  and  nature  of  the  sacraments.  Our  Saviour  Christ  or- 
dained in  his  Church  only  two  sacraments,  as  generally  necessary 
to  salvation,  that  is  to  say.  Baptism,  and  the  Supper  of  the  Lord. 
Baptism  is  a  sacrament  of  initiation  and  insition,  assuring  the  first 
receiving  into  the  covenant  of  grace  :  whereby  men  are  matricu- 
lated and  admitted  into  the  congregation,  and  made  members  of 
Christ.  For  this  cause  the  sacred  Font  is  placed  at  the  very  door 
and  entrance  into  the  Church  :  but  the  communion  is  a  sacrament 
of  confirmation,  to  strengthen  our  faith,  and  cherish  grace  re- 
ceived :  and  therefore  the  Lord's  Table  by  good  order  is  placed  in 
the  best  and  highest  room  of  the  Church.  Baptism  must  be  re- 
ceived of  one  but  once,  because  we  cannot  be  born  twice,  one 
beginning  in  Christianity  is  enough  :  but  the  Lord's  Supper  often, 
because  we  need  daily  to  be  nourished  in  the  faith  of  Christ  :  once 
born,  fed  alway. 

The  nature  of  this  sacrament  is  made  known  by  the  names  in 
holy  writ  given  unto  it. 

Whereof  I  note  principally  two  :  the  |  &  t-   1 1  •-^  . 

(  Communion. 

'  Time,  being  instituted  in  the  night  that  Christ  was  betrayed, 
as  his  farewell  token. 
A  supper  in 
regard   of  the    -  Things,  because  it  is  a  holy  feast   (as  Augustine  said)   Non 
dentis,  sed  mentis  :  not  so  toothsome,  as   wholesome:  not 
corporal  meat,  but  spiritual  Manna. 


76  OFFICES  FOR  PUBLIC  WORSHIP. 


The  Lord's  Suppor 
in  tliree  respects : 


'  1.  Because  it  was  ordained  by  the  Lord  :  1  Cor.  xi.  23. 

2.  Because  it  was  instituted  in  remembrance  of  the 
Lord  :  Luke  xxii.  19. 

3.  Because  it  was  in  the  Primitive  Church  usually  re- 
ceived on  the  Lord's  day  :  Acts  xx.  7. 


It  is  called  a  communion  in  respect  of  the  common  union  among 
ourselves,  having  at  that  time  more  specially  perfect  peace  with  all 
men  :  or  a  communion  in  respect  of  the  public  participation,  as 
being  a  common  mess,  not  a  private  mass  proper  to  one,  as  the 
Popish  priests  use  it ;  or  a  communion,  as  being  a  sign  and  seal  of 
our  communion  with  Christ :  for  his  graces  are  conveyed  unto  us 
by  the  preaching  of  the  Word,  and  administration  of  the  sacra- 
ments. 

Hence  the  sacraments  (as  Paschasius  observes)  have  their  name. 
Sacramenta  dicuntur  a  secreto,  eo  quod  in  re  visibili  divinitas 
intus  aliquid,  ultra  secretins  efficit.  In  the  words  of  our  Church  : 
"  Sacraments  are  visible  signs  of  invisible  grace,  ordained  of  God 
as  badges  and  sure  witnesses  of  his  good-will  towards  us."  It  is 
meet  every  Christian  should  understand  these  and  the  like  plain 
principles  of  holy  faith  :  but  exact  knowledge  to  discuss  contro- 
verted points  about  the  sacraments  is  not  required :  according  to 
that  of  Clu-ysostom,  "  The  table  of  the  Lord  is  not  prepared  for 
chattering  jays  :  but  for  high-towering  eagles,  who  fly  thither 
where  the  dead  body  lieth."  It  is  not  for  subtle  sophisters,  but 
for  simple  believers  ascending  up  to  Christ  upon  the  wings  of 
faith,  and  therefore  the  Communicant  must  not  only  know,  but 
apply  that  in  particular,  which  he  believeth  in  general  :  as  that 
Christ's  body  was  crucified  for  him,  and  his  blood  shed  for  him. 
He  that  understands,  and  believes,  and  applies  these  things,  ex- 
amineth  his  faith  as  he  should. 

Tv,  «„>   „       *  *  •      (  Contrition  for  sin  past. 

In  our  repentance  we  must  examine)  r>       ,    .•        *  ^      ^  r 

«,„ •       *  -Mi-,  \  Reso union  to  prevent,  so   iar  as  we 

two  points  especially :  to  wit.  our  )  n    •    .  ' 

^  ^  ■'  '  (       can,  all  sm  to  come. 

For  the  first,  Pa^nitcntia  est  quasi  punientia.  Poenitere  (saitli 
Augustine)  is  poenam  tenere. 

"We  must  therefore  wee])  with  Peter,  and  water  our  couch  with 
David,  and  put  on  sackcloth  with  Nineveh  :  nay,  we  must  rend 
our  heart.  "  For  a  broken  spirit  is  an  acceptable  sacrifice  to  the 
Lord."  Oh  precious  gift !  sin  produces  sorrow,  sorrow  washes 
away  sin.     As  the  worm  bred  in  the  tree  devours  the  tree  :  so 


THE  MINISTER'S  EXHORTATION  BEFORE  THE  COMMUNION.         77 

sorrow  brought  into  the  world  by  sin,  doth  overthrow  sin  :  so  good 
is  Grod  to  turn  curses  into  blessings,  and  grief  into  grace.  If  thy 
heart  be  not  thoroughly  touched  for  sin,  become  sorry  because 
thou  art  no  more  sorry  :  resolve  to  be  more  resolved.  For  (as  one 
wittily)  factum  infectum,  si  non  sit  cor  affectum.  If  Joseph  of 
Arimathea  wrapped  the  body  of  Christ  in  clean  linen,  how  darest 
thou  receive  it  with  an  unclean  soul  ?  If  thou  wilt  not  kiss  a 
prince's  hand  with  a  foul  mouth,  eat  not  the  Lord's  body  with  a 
foul  mind.  "  Let  a  man  therefore  examine  himself,"  &c.  "And 
so  let  him  eat  of  this  bread,  and  drink  of  this  cup."  Havino-  thus 
examined  examination,  I  come  now  to  the  participation. 

"And  so  let  him  eat,"  &c.  Of  which  words  I  purpose  to  speak 
first  jointly,  then  severally.  Considered  jointly,  they  confute 
three  popish  conclusions,  as  first,  the  reservation,  elevation,  cir- 
cumgestation,  adoration  of  the  bread.  Our  Apostle  saith  here 
plainly,  that  the  bread  must  be  taken  and  eaten  :  Ergo,  not  to  be 
reserved,  nor  carried  about,  nor  lifted  up,  nor  kept  in  a  box  to  be 
worshipped. 

Secondly,  to  take,  to  eat,  to  taste,  to  drink,  to  do  this  in  remem- 
brance of  Christ,  are  actions  of  the  living,  only  pertaining  to  the 
living  :  and  therefore  the  Papists  are  deceived,  holding  the  mass 
to  be  a  propitiatory  sacrifice  both  for  the  quick  and  the  dead. 
How  can  the  dead  eat  or  drink,  taste  or  take  ?  Ergo,  neither  the 
duty  nor  the^benefit  belongs  unto  them,  but  only  to  those  alive  ; 
who  first  examine  themselves,  and  after  eat  of  this  bread,  and 
drink  of  this  cup. 

Thirdly,  the  conjunction  of  these  two  :  "  Let  him  eat  of  this 
bread  and  drink  of  this  cup,"  abundantly  proves,  that  both  parts 
of  the  Lord's  Supper  ought  to  be  ministered  unto  all  :  Ergo,  the 
Papists  in  denying  the  cup  imto  the  Laity,  wrong  both  God  and 
his  people,  by  defrauding  them  of  this  comfort.  As  every  one 
must  examine,  so  every  one  both  eat,  and  drink  :  not  only  drink, 
and  not  eat ;  or  eat,  and  not  drink  :  but  both  eat,  and  drink. 
Christ  foreseeing  this  Papistical  error,  said  in  his  first  institution, 
"  Drink  ye  all  of  it :  "  he  took  the  bread  and  said  only,  take,  eat, 
indefinitely  :  but  when  he  took  the  cup,  he  did  add  an  universal 
note,  Bibite  omnes,  Drink  ye,  drink  all  ye. 

"We  conclude  therefore  with  Cyprian,  Adulterum  est,  impium 
est,  sacrilegum  est,  quodcunque  humane  furore  instituitur,  ut  dis- 


78  OFFICES  FOR  PUBLIC  WORSHIP. 

positio  divina  violctur.  Christ  is  tho  truth,  and  the  way  to  the 
truth  :  Ergo,  non  aliud  fiat  a  nobis,  quam  quod  pro  nobis  prior 
fecit.  Thus  much  of  the  words  jointly.  Now  of  every  one  sev- 
erally. 

"  And  so."  Let  there  be  first  preparation,  and  then  participa- 
tion :  when  a  man  is  thus  examined,  let  him  thus  eat.  Let  him 
eat :  The  which  are  not  words  of  permission,  only  leaving  it  to 
his  choice,  whether  he  will  cat  or  not  eat  :  but  they  are  words  of 
Paul's  commission,  insinuating  that  he  must  eat  necessarily,  not 
upon  custom,  but  upon  conscience.  For  it  is  not  said  here,  let 
him,  if  he  have  no  let  at  home,  or  occasion  of  absence  abroad  :  if 
he  be  neither  displeased  with  his  pastor,  nor  angry  with  the  people  : 
but  let  him  (without  all  let)  examine,  and  then  let  him  (without 
all  let)  eat  of  this  bread.  Eat :  Christ  in  his  first  institution  saith, 
take  and  eat.  First  take,  then  eat :  take  not  only  into  your 
mouths,  but  into  your  hands  :  hereby  representing  the  soul  and 
faith  ;  for  the  taking  of  the  bread  and  wine  into  our  hand,  sealeth 
our  apprehension  of  Christ  by  the  finger  of  faith  ;  John  i.  12. 
"  As  many  as  received  him,  to  them  he  gave  power  to  be  the  sons 
of  G-od  ;  even  to  them  that  believed  in  his  name."  Eating  of  the 
bread,  and  drin]\:ing  of  the  wine,  sealeth  our  application  of  Christ 
incorporated  into  us  mystically,  1  Cor.  x.  16.  For  by  the  strength 
of  faith  we  chew  the  cud,  as  it  were,  and  make  Christ  our  own. 
Yet  herein  observe  a  great  difference  between  corporal  food  and 
this  heavenly  bread ;  for  the  one  digested  is  made  like  us,  but  the 
other  received  into  our  soul  maketh  us  like  it.  This  action  then 
of  taking  is  very  significant,  and  therefore  I  see  no  reason  why 
the  Priest  altering  Christ's  ordinance,  should  give  the  bread  into 
the  people's  mouth  only,  not  into  their  hand.  First,  the  word 
^xfieh  signifieth  properly  to  take  with  the  hand.  Secondly,  it  is 
against  the  rules  of  common  civility,  that  men  of  discretion,  such 
as  Communicants  ought  to  be,  should  be  fed  like  children,  having 
their  meat  put  into  their  mouth.  Thirdly,  if  this  taking  be  not 
construed  of  the  hand,  but  of  the  mouth,  there  is  an  idle  repeti- 
tion and  plain  tautology  in  the  words  of  Christ ;  for  eating  notes 
oral  receiving,  and  therefore  taking  must  imply  manual  receiving. 
Fourthly,  it  was  the  custom  of  the  primitive  Church,  as  we  read 
in  Euscbius  and  Cyril.  How  wilt  thou  (saith  Ambrose  to  Theo- 
dosius)  receive  the  Lord's  body  with  a  bloody  hand  ? 

The  papists  answer,  that  the  Church  altered  this  custom,  be- 


THE  MINISTER'S  EXHORTATION  BEFORE  THE  COMMUNION.         79 

cause  some  reserved  the  bread  for  magical  spells,  and  superstitious 
uses.  A  silly  sliift,  for  no  abuse  can  take  away  the  use  of  that 
which  is  simply  good.  The  Bible  must  be  read,  albeit  some  per- 
vert it  to  their  destruction :  the  Word  of  God  must  be  preached, 
howsoever  it  be  unto  some  the  savour  of  death  unto  death :  and  so 
the  bread  according  to  Christ's  institution  must  be  taken,  albeit 
haply  some  keep  it  to  wicked  and  idolatrous  purposes. 

*'  This  bread."  The  nice  distinguishing  of  the  school  is  like  the 
pealing  of  an  onion  ;  they  pull  off  so  many  skins  until  at  last  there 
is  no  skin.  They  turn  and  toss  the  words  of  Christ's  institution, 
"this  is  my  body,"  so  long,  till  they  bring  all  that  Christ  said  and 
did  at  his  last  supper  unto  nothing.  For  so  we  read  in  their  gloss, 
that  hoc  doth  signify^  nothing.  Omnipotent  creatures  I  who  make 
of  something  nothing:  and  again  of  this  nothing  something;  yea 
Christ,  who  made  all  things;  for  by  pronouncing  of  these  words, 
hoc  est  corpus  meum,  they  make  their  Maker,  a  dozen  gods  at 
once  with  one  sentence.  This  is  a  pronoun  demonstrative,  non 
individuum  vagum,  any  thing,  or  a  nothing.  Stephen  Grardiner 
herein  forgot  his  grammar  and  logic  too.  For  hoc,  doth  determine, 
and  must,  as  Paul  teacheth,  and  the  circumstances  of  the  gospel 
import,  be  restrained  unto  the  bread.  Jesus  took  the  bread,  and 
when  he  had  given  thanks,  he  brake  (no  doubt  the  bread)  that  he 
took,  and  gave  to  the  disciples  the  self-same  that  he  brake,  saying, 
take  ye,  eat  ye  this  that  I  give  you,  this  is  my  body.  What  this 
could  our  Saviour  mean,  but  this  that  he  gave,  this  that  he  brake, 
this  that  he  took  ?  which  by  the  witness  of  truth  itself  was  bread. 
If  the  papists  imagine  that  he  took  bread,  but  brake  it  not ;  or 
brake  it,  but  gave  it  not;  they  make  the  Lord't^  Supper  a  merry 
jest,  where  the  latter  end  starteth  from  the  beginning,  and  the 
middle  from  them  both.  Either  they  must  dissent  manifestly  from 
the  proposition  of  Christ,  and  exposition  of  Paul,  from  all  the  Fa- 
thers, and  some  of  their  own  followers :  or  else  admit  our  interpre- 
tation, this  bread  is  my  body :  and  if  we  resolve  the  words  of  Christ 
so,  they  cannot  be  proper,  but  figurative ;  this  bread  is  the  sign 
and  seal  of  my  body. 

"Bread."  It  pleased  our  Saviour  to  make  bread  the  outward 
element  in  his  holy  Sacrament,  for  the  manifold  analogies  between 
it  and  his  body.  First,  As  bread  is  the  strength  and  state  of  our 
natural  life ;  so  Christ  is  for  our  spiritual,  being  all  in  all. 

Secondly,  As  bread  is  loathed  of  a  full  stomach,  but  most  ac- 


80  OFFICES  FOR  PUBLIC  WORSHIP. 

ceptable  to  the  hungry  soul;  so  Christ  is  most  welcome  unto  such 
as  "hunger  and  thirst  after  righteousness." 

Thirdly,  As  bread  is  usual  and  daily ;  so  Christ  should  be  to  the 
Christian,  feeding  on  that  bread  which  came  down  from  heaven, 
the  soul's  ordinary  refection. 

Fourthly,  As  bread  is  made  one  loaf  of  many  grains ;  so  we  that 
are  many  are  one  bread,  and  one  body,  because  we  are  all  par- 
takers of  one  bread. 

Lastly,  As  corn  is  cut  down  with  the  scythe,  threshed  in  the 
barn  with  many  stripes,  torn  in  the  mill  with  much  violence,  then 
bolted  and  sifted,  last  of  all  baked  with  extreme  heat  in  the  oven, 
and  all  this,  that  it  may  be  fit  meat  for  our  body ;  so  Christ,  in  his 
ripe  age  was  cut  down  by  cruel  death,  his  body  was  whipped,  his 
flesh  rent  asunder,  his  soul  was  as  it  were  melted  in  the  fiery  fur- 
nace of  God's  anger ;  and  all  this,  that  he  might  become  food  for 
our  soul ;  that  we  might  eat  of  this  bread  and  drink  of  this  cup. 
The  like  resemblances  are  between  the  wine  and  his  blood ;  for  as 
wine  doth  make  glad  the  heart  of  man,  Psalm  civ.  15,  so  the  pre- 
cious blood  of  Christ,  as  flagons  of  wine,  comforts  the  sick  soul. 
Paulinus  sweetly : 

In  cruce  fixa  caro  est  qua  pascor,  de  cruce  sanguis 
Ille  fluit,  vitanri  quo  bibO;  corda  lavo. 

On  the  dear  cross.  From  Calv'ry  bursts, 

Is  hung  the  meat.  The  sacred  wave, 

Which  through  his  loss.  To  quench  my  thirsts, 

For  food  we  eat.  My  soul  to  lave. 

In  this  exhortation  having  St.  Paul  for  our  leader,  and  the 
Church  of  Scotland  for  our  follower  :  I  hope  we  need  not  any 
further  examine,  why  the  Church  doth  use  this  Scripture  for  this 
purpose.  Augustine's  observation  is  good,  it  is  insolently  insane 
to  dispute  about  doing  tliat  which  the  whole  Church  does. 


"  LIFT  UP  YOUR  HEARTS,"  &c. 

Sursum  Corda  seems  to  be  taken  out  of  the  Lamentations  of 
Jeremiah  :  chap.  iii.  ver.  14,  and  used  in  the  Church  at  least  three 
hundred    years    before    popery    was    known    in   the    world.     For 


GLORIA  IN  EXCELSIS.  81 

Augustine  who  lived  within  four  hundred  years  after  Christ,  and 
the  blessed  martyr  Cyprian,  who  lived  anno  259,  make  mention 
of  it  in  their  writings  often:  Cyprian  in  ser.  de  orat.  dominie. 
Augustine  de  vera  religione,  cap.  3,  and  epist.  156,  and  (as 
Cassander  observes)  epist.  ad  Dardan.  et  lib,  de  bono  perseverantise. 
Sursum  corda  then  is  no  rag  of  Rome,  no  piece  of  popery,  but  used 
in  all  liturgies  of  the  ancient  Church  ;  and  that  which  may  con- 
tent the  novelists  most,  it  was  borrowed,  (as  master  Fox  thinks,) 
not  from  the  Latin,  but  from  Greek  Churches,  Howsoever,  it  is 
exceeding  fit :  for  Almighty  God  in  his  holy  service  requires  our 
heart  principally,  "  Son  give  me  thy  heart :"  so  that  when  we 
come  to  his  temple,  specially  to  his  table,  every  one  must  say 
with  David,  "  I  lift  up  my  soul  to  thee."  For  (as  the  Church  of 
Scotland  truly)  the  only  way  to  Receive  worthily  the  Lord's 
Supper,  is  to  lift  up  our  minds  by  faith  above  all  things  worldly 
and  sensible,  and  thereby  to  enter  into  heaven,  that  we  may  find 
and  receive  Christ,  where  he  dwelleth,  a  point  well  urged  also  by 
our  Church :  Hom.  concerning  the  worthy  receiving  of  the  Sacra- 
ment :  part  the  first* 

The  papists  entertain  this  clause  still  in  the  Roman  Missale, 
but  it  makes  against  their  real  presence.  For  if  Christ's  body,  so 
large  in  quantity,  as  it  was  on  the  cross,  be  present  in  the  Sacra* 
ment ;  what  need  any  man  lift  up  his  heart,  when  as  he  holds  it 
in  his  hand  ?  His  body  must  be  contained  in  heaven  until  the 
time  that  all  things  are  restored  :  it  cannot  descend  down  to  us, 
We  must  ascend  up  to  it.  So  Nicholaus  Cabasillo  writes  in  his 
exposition  of  the  liturgy:  the  priest  after  some  speech  to  the 
people  doth  erect  their  minds,  and  lift  up  their  thoughts,  and  saith 
Sursum  corda  :  let  us  think  on  things  above,  not  on  things  below 
They  consent  and  say,  that  they  lift  up  their  hearts  thither,  where 
their  treasure  is,  even  to  heaven,  where  Christ  sits  at  the  right 
hand  of  his  Father. 


LUKE  IL  14.— '=  GLORY  BE  TO  GOD  ON  HIGH." 

The   Lord's    Supper  is  called  an    Eucharist,  because    it   is  a 
thanksgiving  to  God,  for  giving  his  Son  to  die  for  us :   and  there- 
fore this  hymn  is  so  fitly  sung  by  men  on  earth  at  the  commemo* 
ration  of  his  death,  as  it  was  by  the  choir  of  heaven  at  the  cele* 
6 


82  *  OFFICES  FOR  PUBLIC  WORSHIP. 

bration  of  his  birth :  for  our  reconciliation  and  peace  with  God,  is 
ascribed  in  holy  Scripture  to  Christ's  passion  especially  ;  Rom.  v. 
10  ;  Heb.  ix.  12,  15. 

Some  make  tlireo  parts  of  L  Treble,  "  Glory  to  God  on  high." 
this     song,    which    (if    you  <  Bass,  *'  Peace  on  earth." 
please)  call  the  (  Mean,  "  Good- will  toward  men." 

Others  have  divided  it  {  The  first  concerning  God's  glory. 

into  two  :  ^  The  second,  touching  our  good. 

For  peace  on  earth,  and  good  will  toward  men  are  both  one :  be- 
cause our  peace  with  God  is  not  from  our  good-will  toward  him  : 
but  altogether  from  his  good- will  toward  us.  "  It  is  God  (saith 
Paul)  that  maketh  in  you  both  the  will  and  the  work  :"  and  there- 
fore the  Romish  translation,  "In  earth  peace,  to  men  of  good 
will :"  and  the  Romish  gloss,  that  "  Christ  brings  no  peace,  but  to 
such  as  be  of  good  will,"  are  insufficient,  and  condemned  even  by 
their  own  mouth :  as  we  may  read  in  the  Commentaries  of 
Arboreus,  Cajctan,  Jansenius,  Maldonatus  upon  the  place.  Con- 
cerning other  scholial,  or  scholastieal  observations  upon  the  text,  I 
refer  the  reader  unto  Beauxamis,  Erasmus,  Calvin,  and  other 
learned  expositors  ;  especially  to  Jacobus  Perez  de  Valentia,  who 
compiled  a  whole  treatise  on  this  hymn. 

It  was  first  used  in  the  Communion  (as  it  is  thought)  by  Theles- 
phorus  a  good  man,  and  a  glorious  martyr,  anno  254,  Januar.  5. 
That  which  followeth  in  our  communion  book,  wo  praise  thee,  we 
bless  thee,  was  added  by  that  famous  Bishop  Hilary  :  singing  it 
first  in  his  own  Church,  anno  340,  and  after  brought  into  the 
Churches  by  Pope  Symmachus,  anno  510,  the  Churches  of  Scot- 
land use  the  like  form  of  thanks  at  their  Communion.  And  there- 
fore the  novelist  can  mislike  nothing  in  this  hymn,  but  that  which 
all  others  like  most.  Antiquity. 


'^TJIE  GRACE  OF  OUR  LORD  JESUS  CHRIST,"  &c.     2  Cor.  .mil  13. 

The  tw^o  fiends  that  torment  us,  are  sin,  and  a  bad  conscience  : 
grace  rclcaseth  sin  :  peace  doth  quiet  the  conscience.  Paul  there- 
fore begins  his  Epistles  w^ith  grace  and  peace  :  and  the  Church 
ends  her  devotions  cither  with   "the  grace  of  our   Lord  Jesus 


THE  GRACE  OF  OUR  LORD,  ETC.  83 

Christ,"  &c.,  or  with  "  the  peace  of  Grod  which  passeth  all  under- 
standing," &c.  But  because  there  can  be  no  peace  with  Grod,  ex- 
cept we  have  the  grace  of  Christ :  first  and  chiefly  Paul  desireth 
grace,  then  Peace  :  Rom.  i.  7.  "  Grace  be  with  you  and  peace." 
Because  (I  say)  grace  comprehends  in  it  every  good  and  perfect 
gift,  by  which  only,  we  are  whatsoever  we  are  :  Paul  doth  not  only 
begin,  but  end  his  writings  also  with  this  one  clause  specially, 
"  G-race  be  with  you,"  &c.  But  above  the  rest,  the  conclusion  of 
this  excellent  Epistle  is  most  full :  and  therefore  worthily  received 
of  our  and  other  Churches,  as  the  fittest  close,  to  shut  up  our  pub- 
lic prayers.  In  it  observe  Paul's  affection  towards  the  Corinthians, 
amplified, 

r  Extension:  in  re- ^  ^hing  : ''The  grace  of  Christ  the  love  of  Goci, 
With    J       gardofthe  j      the  cornmumon  of  the  Holy  Ghost.'' 

I       *=  (Persons:  "With  you  all.'' 

{  Intention:  Amen. 

rni  ,         If  1   C  Election,  to  the  love  of  the  Father. 

ihe  vrork  oi  our  sal- )  n    i         !■        *    *i  c  .^     c 

„^.-       •  x    1  ■  "i  Redemption,  to  the  grace  01  tlie  bon. 

vation  is  ascribed  in  our  i  <-,       .-i    .■  '     .    .i  °  •         r  *u     tt  i    ot,     ^ 

I  banctihcation,  to  the  communion  ot  the  Holy  Ghost. 

So  S.  Ambrose  doth  expound  this  text  pithily :  "  The  love  of 
God  sent  us  Jesus,  the  Saviour,  by  whose  grace  we  are  saved,  that 
we  may  possess  this  grace  he  communicates  the  Holy  Spirit." 
God  the  Father  so  loved  the  world,  that  he  sent  his  only  begotten 
Son  to  die  for  our  sins,  and  to  rise  again  for  our  justification  :  and 
God  the  Son,  from  God  the  Father,  sent  God  the  Holy  Ghost  which 
crieth  in  our  hearts  Abba  Father  :  applying  to  our  comfort  both  the 
love  of  God,  and  the  grace  of  our  Lord  Jesus  Christ. 

The  word  God,  is  used  here  personally,  not  essentially  :  for  the 
fathers  on  this  text  note  the  blessed  Trinity,  that  God  is  Trine  in 
number,  one  in  Divinity.  S.  Hierom  thinks  that  Paul  foreseeing 
the  blasphemous  Arian  heresy,  placed  the  second  person  in  the  first 
room,  God  the  Son  before  God  the  Father.  Others  affirm,  that  the 
grace  of  Christ  is  named  first,  because  it  concerns  us  most.  For 
albeit  the  love  of  God  in  its  own  nature  go  before  the  grace  of  our 
Lord  Jesus  Christ,  "  choosing  us  before  the  foundation  of  the 
world,"  Ephes.  i.  4,  yet  in  our  view  the  grace  of  the  Lord  Jesus 
Christ  goeth  before  the  love  of  God  :  Rom.  v.  10.  "  ¥/e  are  recon- 
ciled to  God,  by  the  death  of  his  Son  :"  we  feel  the  mercies  of  the 
one  in  the  merits  of  the  other. 

It  is  a  fruitful  observation  of  Martin  Luther,  that  Christian  re- 
ligion beginneth  not  at  the  highest,  as  other  religions  do,  but  at 


84  OFFICES  FOR  TUBLIC  "WORSHIP. 

the  lowest :  it  will  have  us  to  climb  up  to  heaven  by  Jacob's  lad- 
der, whose  feet  touch  the  very  earth.  And  therefore  when  thou 
art  occupied  in  the  matter  of  thy  salvation,  setting  aside  all  curi- 
ous speculations  of  God's  unsearchable  counsels,  all  cogitations  of 
works,  of  traditions,  of  philosophy,  yea  and  of  God's  law  too,  run 
straight  to  the  manger,  embrace  the  little  babe  Christ  in  thine 
arms,  and  behold  him  as  he  was  born,  sucking,  growing  up,  con- 
versant among  men,  teaching,  dying,  rising  again,  ascending  above 
the  heavens,  and  having  power  above  all  things.  This  sight  will 
make  thee  shake  off  all  terrors  and  errors,  as  the  sun  driveth  away 
the  clouds.  In  a  disputation  with  a  Jew,  Turk,  Papist,  Heretic, 
concerning  God's  infinite  wisdom,  majesty,  power  ;  employ  all  thy 
wit  and  industry  to  be  so  profound  and  subtle  as  thou  canst :  but 
in  the  matter  of  Justification,  wherein  thou  dost  wrestle  with  the 
law,  sin,  death,  and  other  spiritual  enemies  ;  it  is  the  best  course 
to  look  upon  no  God,  but  Christ  incarnate,  and  clothed  with  thine 
own  nature  :  to  fix  thine  eyes  upon  the  man  Jesus  only  ;  who  set- 
teth  himself  forth  unto  thee,  to  be  a  Mediator,  and  saith,  "  Come 
unto  me  all  ye  that  labour,  and  are  heavy  laden,  and  I  will  refresh 
yon."  "  To  behold  the  Lamb  of  God,  who  taketh  away  the  sins 
of  the  world  :"  and  so  by  the  grace  of  Christ  thou  shalt  under- 
stand the  love  of  God,  thou  shalt  perceive  his  wisdom,  power,  ma- 
jesty, sweetened  and  tempered  to  thy  capacity  :'thou  shalt  find  the 
saying  of  Paul  to  be  most  true,  that  "in  Christ  are  hid  all  the 
treasures  of  wisdom  and  knowledge  :"  that  Christ  in  our  justifica- 
tion is  all  in  all :  and  therefore  good  reason  he  should  have  the  first, 
and  most  place  in  this  argument,  that  his  grace  should  be  named 
first  and  last. 

"  The  love  of  God,"  is  the  fountain  of  all  goodness,  (as  Divines 
speak,)  the  grace  of  graces  :  from  which  originally  proceeds  every 
perfect  gift  and  grace.  For  Almighty  God  hath  not  elected  us  in 
regard  of  our  works,  or  other  worth  :  but  contrariwise,  because  God 
loved  us,  we  do  that  which  is  acceptable  in  his  sight.  "  I  obtained 
mercy  of  the  Tjord  (saith  Paul)  to  be  faithful,  not  because  I  ivas 
faithful,"  as  Lombard  aptly. 

The  nature  of  this  short  treatise  will  not  endure,  that  I  should 
wade  far  into  this  abyss.  I  remember  Paul's  exclamation,  "  0  the 
deepness  of  the  riches  both  of  the  wisdom  and  knowledge  of  God, 
how  unsearchable  are  his  judgments,  and  his  ways  past  finding 
out!"     I  come  therefore  to  the  Communion  of  the  Holy  Ghost:  a 


THE  GRACE  OF  OUR  LORD,  ETC.  85 

point  more  comfortable,  than  ordinarily  felt,  and  yet  more  felt  than 
can  be  disputed.  It  is  said,  Gral.  iv.  6.  "  God  hath  sent  the  Spirit 
of  his  Son  crying  in  our  hearts  Abba  Father :"  he  said  not  calling, 
but  crying:  and  Rom.  viii.  26,  he  calleth  this  crying  "unspeaka- 
ble groaning.-'  When  a  man  is  tempted  and  afflicted,  he  feeleth 
the  strength  of  his  enemies,  and  the  weakness  of  his  flesh :  he  feel- 
eth the  fiery  darts  of  Satan,  the  terrors  of  death,  the  wrath  of  God, 
all  these  cry  out  against  him  horribly :  so  that  the  perplexed  soul 
sees  nothing  but  sin  threatening,  heaven  thundering,  the  devil 
roaring,  the  earth  trembling,  hell's  mouth  open  and  ready  to  swal- 
low him  up.  But  yet  in  the  midst  of  all  these,  God's  holy  Spirit 
crieth  in  our  hearts,  and  this  cry  doth  outcry  the  clamours  of  the 
law,  the  bellows  of  hell,  and  howlings  of  infernal  fiends  :  it  pierceth 
the  clouds,  and  ascends  up  to  the  ears  of  God,  insomuch  that  the 
blessed  Angels  seem  to  hear  nothing  else  but  this  cry :  "  The  Spirit 
helpeth  our  infirmities,  and  the  strength  of  Christ  is  made  perfect 
through  our  weakness."  For  Christ  is  most  powerful,  when  as  we 
are  most  fearful ;  even  when  we  can  scarcely  groan :  mark  the 
words  of  Paul;  "The  Spirit  maketh  intercession  for  us"  in  our 
temptation ;  not  with  many  words,  or  long  prayers,  he  crieth  not 
aloud  wdth  tears,  have  mercy  on  me,  0  God  :  but  only  gives  a  little 
sound,  and  a  feeble  groaning,  as,  "Abba  Father:"  this  is  but  one 
word,  yet  notwithstanding  comprehends  all  things.  Indeed  the 
mouth  speaketh  not,  but  the  good  afiection  of  the  soul  crieth  aloud 
after  this  manner :  0  Lord  God  of  compassion  and  Father  of  mer- 
cies, although  I  am  grievously  vexed  on  every  side  with  affliction 
and  anguish ;  yet  am  I  thy  child,  and  thou  art  my  father  in  Christ. 
This  little  word,  or  rather  no  word,  but  a  poor  thought,  conceived 
aright,  passeth  all  the  flowing  eloquence  of  Demosthenes  and  Tully, 
yea,  Tertullian  and  all  the  orators  that  ever  were  in  the  world :  for 
this  matter  is  not  expressed  with  words  but  with  groanings,  and 
these  groanings  are  from  the  blessed  Spirit.  Thus  you  see  the 
large  extent  of  Paul's  affection,  in  regard  of  the  thing  wished  unto 
the  Corinthians :  "  The  grace  of  Christ,  the  love  of  God,  the  com- 
munion of  the  Holy  Grhost." 

The  second  extension  is  in  regard  of  the  person,  "be  with  you 
all :"  for  the  pastor  must  wish  well,  not  only  to  the  best,  or  to  the 
worst,  but  this  prayer  ought  to  be  made  for  every  one  as  well  as 
for  any  one.     There  is  none  so  bad,  but  hath  received  some  grace : 


66  OFFICES  FOR  PUBLIC  WORSHIP. 

none  so  ^nod.  hut   liulli   dihmI   to  rrofivc  more  erace.     Wherefore 
\ni\\  we  still  ''that  the  L'lacc  of  C'hrist  may  he  with  us  all." 

The  Church  of  Mnirlaml  fiiUls  a  third  extension  in  re<;ard  of  the 
time,  "for  evermore:"  the  which  is  im|ilied  in  the  text  also,  for 
tlie  Corinthians  (as  we  read  in  the  fornjer  epistle)  were  t-^aints  by 
calliiiir,  and  so  doul^tless  had  received  already  the  <^ace  of  Christ, 
and  had  tasted  of  the  love  of  G-od,  throu^^h  the  fellowship  of  the 
Holy  (^host.  He  doth  tlierefore  now  desire  that  the  good  work 
be^m  in  them,  may  be  perfect:  that  the  grace  received  may  con- 
tinue with  them,  and  increase  daily  unto  the  end,  and  in  the  end ; 
that  the  love  of  God  which  cannot  be  greater  secundum  essentiam, 
may  be  greater  secundum  elficientiam,  appearing,  growing,  abound- 
ing in  them  more  and  more  for  evermore. 


AMEN. 

.  1  •    1    7    c-    •  *       .1.1        i  Nominaliter, 

Amen  is  used  m  holv  bcripturc  three  i 

/      r<   1    •  1       Tr"  I  \     N  Adverbialiter. 

ways,  (as  (Tabriel  and  Cxerson  speak,)     j  ,^ 

•    ^  (  Verbahter. 

As  a  noun,  for  truth:  Apoc.  iii.  14,  "These  things  saith  Amen, 
the  faithful  and  true  witness:"  and  so  it  is  added  in  the  conclu- 
sion of  every  gospel,  and  of  the  wdiole  Bible,  as  a  seal  to  confirm 
that  which  is  written. 

"In  the  beginning,"  is  the  first,  "Amen,"  the  last  word  of  holy 
writ,  a  stately  beginning,  a  strange  ending.  For  what  is  more 
stately  than  antiquity?  what  more  strange  than  truth?  Hereby 
teaching  us  that  the  Scriptures  have  Vetera  and  vera,  which  are 
not  together  in  any  other  writing.  For  in  human  learning  many 
things  are  uncertainly  true,  and  more  certainly  untrue :  only  the 
word  of  God  is  sealed  with  "Amen." 

.Secondly,  As  an  adverb,  for  verily  :  so  Christ  often  in  the  go.'^pel 
"  Amen,  Amen,  dico  vobis." 

Thirdly,  As  u  verb,  signifying,  "so  b(^  it:"'  l>cut.  xxvii.  IC). 
I)ieet  Jtmnis  popuhis,  Amen  ;  and  so  it  is  used  in  Taul's  jirayer 
expounded  licrorc,  and  in  all  our  collects:  iusiimatiii<r  our  earnest 
desire,  "  that  those  things  which  we  have  I'aillirully  asked,  may 
be  cHeetnally  (tbtaiiied."  And  ihis  crustom  of  answering  the 
minister  in  the  (lluirch  "  \iiirii.""  is  ancient,  as  it  appeareth  in  the 
1  Cor.  xiv.  K)  ;  .Instin  Martyr  Apolog.  2,  Hieron.  prolog,  lib.  2,  in 
epist.  ad  Galat.  Augustin.  in  ei)ist.  107;  Usum  respondcndi  Amen 


AMEN.  87 

antiquissimum  esse  patet,  saith  Bellarm.  lib.  2,  de  Missa,  cap.  16. 
Here  is  open  confession,  I  would  the  Church  of  Rome  would  make 
open  restitution  also.  For  if  the  people  must  answer  the  priest 
amen,  then  the  priest  must  pray  to  the  people's  understanding : 
and  how  shall  they  understand,  except  common  prayer  be  said  in 
a  common  tongue  ?  A  conclusion  agreeable  not  only  to  the  Scrip- 
tures, as  Bellarmine  acknowledgeth,  and  to  the  practice  of  the 
primitive  Church,  (as  Justine  Martyr  and  Lyra  report,)  and  to  the 
patterns  of  other  liturgies  in  South  India,  liluscovia,  Armenia,  but 
even  to  their  own  constitutions,  and  mass  book ;  for  their  own 
Clement,  and  their  own  Missal  give  order  that  the  people  should 
answer  the  priest  in  many  things  ;  and  how  this  can  be  done  well, 
if  the  vulgar  liturgy  be  not  in  a  language  vulgar,  I  cannot  tell, 
Paul  cannot  tell. 

All  may  see  (saving  such  as  the  prince  of  darkness  hath 
blinded)  that  their  own  pens  have  condemned  their  own  prayers  : 
even  the  phrases  extant  yet  in  their  service  book :  "  Let  us  pray, 
let  us  give  thanks,  we  beseech,  we  offer,  we  praise,  we  bless,  we 
adore,"  specially  the  people's  answering  "  Amen,"  evidently 
demonstrates  that  the  public  devotions  at  the  first  institution  were 
common  to  pastor  and  people  :  not  mumbled  in  a  corner  alone  by 
the  priest,  or  chanted  only  by  clerk  and  priest. 

Thus  I  have  briefly  surveyed  all  our  English  Communion  book, 
the  which,  (as  Hierom  said  of  John's  Apocalypse,)  Tot  habet  sacra- 
menta,  quot  verba  :  every  tittle  is  grounded  upon  Scripture,  every 
Scripture  well  applied,  every  good  application  agreeable  to  the 
most  ancient  and  best  reformed  liturgies  in  all  ages, 

I  beseech  thee  therefore  (good  reader)  mark  them  diligently, 
which  cause  division  and  offences  contrary  to  the  doctrine  which 
you  have  learned,  and  avoid  them.  For  they  that  are  such,  serve 
not  the  Lord  Jesus  Christ,  but  their  own  bellies,  and  with  fair 
speech  and  flattering  deceive  the  hearts  of  the  simple.  So  the 
G-od  of  peace  shall  shortly  tread  down  Satan  under  our  feet,  and 
in  fine  translate  us  from  this  jarring  on  earth,  unto  the  well 
agreeing  choir  of  heaven,  where  all  sing  in  unity  and  uniformity  ; 
blessing,  and  glory,  and  wisdom,  and  thanks,  and  honour,  and 
power,  and  might,  be  unto  oiir  Grod,  for  evermore.     Amen. 


LEGE  ET  AGE ;  VIVE  ET  VALE. 


ANALYSIS  OF  THE  LESSONS. 


ADVENT  SUNDAY. 

THE  ADVENT  OF  CHRIST  AND  CLEANSING  OF  THE  CHURCH. 
Isaiah,  Chs.  i.  &  ii.     Luke,  Ch.  i.  to  v.  39.     Romans,  Ch.  x. 

The  services  of  this  season  direct  our  attention  to  the  first  and 
second  advent  of  our  Lord  :  and  the  Collect  for  this  day  asks 
grace  to  aid  us  in  reforming  our  habits  of  life. 

Isaiah  declares  the  causes  why  Grod  afflicts  his  people,  and  why 
he  will  not  hear  their  prayers. 

'  1.  Ingratitude,  in  forgetting  God's  goodness,  ch.  i. 
vs.  2,  3. 
Note    these    four    things     2.  The  reproach,  which  ensued  on  their  application 

in  the   conduct  of  the  <  for  foreign  aid,  from  heathen  nations,   ch.  ii. 

members  of  the  Church.  ver.  6. 

3.  Their  injustice  and  oppression,  ch.  i.  vs.  16,  17. 

4.  Insincerity  in  worship,  ch.  i.  vs.  13,  14. 

In  consequence  of  these  things  the  prophet  declares  that  God 
will  change  his  course  ;  and  instead  of  seeking  to  reform  the 
people  by  afflictions  administered  with  a  father's  kindness  ;  he  will 
separate  those  who  love  and  fear  him,  from  those  who  are  guilty 
and  ungrateful,  and  utterly  destroy  the  latter  class,  purging  the 
Church  from  all  its  offensive  members,  ch.  i.  ver.  24,  25,  "  I  will 
turn  my  hand  upon  thee  and  purely  purge  away  thy  dross,"  &c., 
and  then,  as  if  he  saw,  in  one  prophetic  glance,  all  the  evils  which 
God  would  allow  to  be  visited  on  those,  who  forsake  his  ways, 
among  all  nations,  down  to  the  convulsions  of  these  last  days,  he 
pens  those  sublime  verses,  which  close  the  2d  chapter,  represent- 
ing the  princes  and  potentates  of  the  earth,  as  cedars  on  Mount 
Lebanon,  and  oaks  on  Bashan,  and  telling  of  that  awful  day  when 
God  shall  go  forth  to  thresh  the  earth,  and  "the  loftiness  of  man 
shall  be  bowed  down."  "In  that  day,"  says  the  prophet,  "men 
shall  cast  the  silver  and  the  gold  which  they  have  worshipped,  to 
the  moles  and  the  bats,  and  go  into  the  clefts  of  the  rocks,  for 
fear  of  the  Lord,  when  he  ariseth  to  shake  terribly  the  earth." 

While  contemplating^these  terrible  commotions,  he  says  to  God's 


90  THE  LESSONS. 

own  faithful  ones,   "  Enter  into  the  Rock,  and  hide  thee  in  the 
dust." 

Whereas  tlio  state  of  the  Church,  as  described  in  chapter  1, 
demands  a  powerful  remedy,  so  the  prophet  describes,  in  the  begin- 
ning of  the  second  chapter,  the  wonderful  changes  which  shall  be 
produced,  not  only  among  the  Jews,  but  also  among  the  Grentiles, 
when  Gfod  shall  have  provided  that  remedy.  We  now  turn  to 
the  advent  thereof,  as  described  in  the  Second  Lesson. 

Luke,  1  chap.,  39  verses. 

This  chapter  consists  of  a  general  preface  to  the  whole  Gospel ; 
see  the  first  four  verses  ;  and  a  historical  narrative  of  the  miracu- 
lous conception  of  the  Christ,  and  also  of  his  forerunner,  the 
Baptist.  This  narrative  contains  a  prophecy,  given  by  the  angel 
to  Mary,  which  exhibits  the  identity  of  the  present  Christian 
Church,  with  the  ancient  Israel :  or  in  other  words  that  the  unbe- 
lieving Jews  were  cut  off  from  the  parent  stock,  and  the  believing 
G-entiles  "  grafted  in,"  and  that  it  is  Grod's  design  to  keep  up 
through  all  ages  a  visible  kingdom,  over  which  Christ  shall  reign  : 
see  verses  32  and  33. 

Romans,  chap.  x. 

Paul  lived  to  see  the  fulfilment  of  the  very  letter  of  Isaiah's 
prophecy.  For  although  the  Church  had  often  been  purged  ;  so 
that  ten  tribes  were  cut  off  at  one  stroke,  and  many  of  the  re- 
maining two,  were  left  in  Babylon,  after  the  captivity ;  yet  here 
God  made,  as  it  were,  an  end  of  them,  and  as  soon  as  a  small 
remnant  had  crept  into  the  Rock,  which  rock  was  Christ,  he  cuts 
off"  the  whole  nation,  and  even  destroys  their  city,  driving  them 
out  among  all  lands  as  a  by-word  among  men.  Paul  says  of 
them,  "my  heart's  desire  for  Israel  is  that  they  may  be  saved." 
Note  the  difficulty  in  their  way.  It  was  the  same  which  ruined 
their  fathers,  who  sought  help  from  foreign  sources,  and  not  from 
God,  Is.  ii.  6.  Israel,  says  Paul,  in  Rom.  x.  3,  are  ignorant  of 
God's  righteousness,  and  go  about  seeking  to  establish  their  own 
righteousness,  not  submitting  themselves  to  Christ,  who  is  the  end 
of  the  law  for  righteousness  to  every  one  that  believeth. 

The  main  points  of  this  chapter  are  1st,  that  the  law  accounts 
those  to  be  just,  who  are  in  Christ.  2nd,  that  those  who  hear  the 
Gospel  need  no  miracle  to  make  them  believe,  verses  6,  7,  and  8. 
3rd,  that  the  preaching  of  the  Word  is  the  great  means  adopted 
by  God  to  promote  faith,  and  that  the  Church  must  send  forth 
and  preach  the  Gospel. 


ADVENT.  »1 

SECOND  SUNDAY  IN  ADVENT. 

A.  M.     First  Lesson,  Isaiah  v.     Second  Lesson,  Luke  i.  39. 

This  chapter  consists  of  a  parable  or  song,  and  a  commentary. 
The  parable  occupies  the  first  six  verses  ;  the  commentary  takes 
up  the  remainder.  The  parable  under  the  figure  of  a  virgin  sets 
forth  the  Jewish  Church,  and  the  many  blessings  and  ordinances 
with  which  it  was  endowed  :  but  this  vineyard  instead  of  bring- 
ing forth  grapes  brought  forth  only  wild  grapes. 

The  commentary  explains  and  applies  this  parable,  showing  the 
sins  of  the  nation,  the  means  by  which  the  Lord  would  inflict 
them,  and  their  final  issue. 

The  Second  Lesson  is  a  triple  song,  and  like  the  ancient  three- 
stringed  lyre,  is  made  to  resound  with  celestial  melodies.  1st, 
there  is  heard  the  inspired  song  of  welcome  with  which  the  aged 
Elizabeth  salutes  her  youthful  cousin  as  the  mother  of  her  Lord  : 
2nd,  is  heard  the  sublime  magnificat  of  Mary  herself  as  her  spirit 
rejoiced  in  God  her  Saviour  ;  and  3rd,  our  souls  are  roused  with 
the  prophetic  hymn  of  Zacharias  blessing  the  Lord,  for  raising  up 
a  horn  of  salvation  in  the  house  of  his  servant  David,  and  fore- 
telling the  visitation  of  that  Day-spring  from  on  high  which  was 
to  give  light  to  them  that  sat  in  darkness,  and  to'guide  their  feet 
into  the  way  of  peace. 

P.M.— Is.  24;  Rom.  12. 

The  21th  chapter  of  Isaiah  speaks  of  terrible  commotions  which 
shall  agitate  the  nations  of  the  earth  previous  to  the  advent  of 
that  time  when  the  Lord  of  hosts  shall  reign  in  Mount  Zion  glo- 
riously. In  this  chapter  notice  two  things,  as  the  result  of  the 
changes  and  commotions  of  society.  1st,  the  ungodly,  and  all 
who  derive  happiness  from  wealth,  honour  and  animal  gratifica- 
tions, shall  mourn  and  be  utterly  confounded.  2nd,  the  people  of 
God  shall  glorify  the  Lord  even  in  the  fires  of  affliction,  and  their 
songs  shall  be  heard  even  from  the  uttermost  parts  of  the  earth. 
See  verses  14,  15,  16. 

Romans,  12th  chapter,  is  an  argument  resulting  from  the  fact 
stated  in  chapter  11,  that  God  had  cut  off  the  unbelieving  Jew, 
and  grafted  the  believing  Gentile  into  the  stock  of  Abraham,  and 
made  us  partakers  of  the  covenants  and  promises  given  to  His 


92  THE  LESSONS. 

visible  Church.  The  argument  is  this,  "  If  God  spared  not  the 
natural  branches,  but  cut  them  off  and  grafted  thee  in,  take  heed 
that  he  spare  not  thee  ;  "  and  as  the  mercy  of  God  has  thus  made 
you  partakers  of  all  the  blessings  promised  to  his  people,  there- 
fore I  beseech  you,  by  these  mercies  of  God,  that  ye  present  your 
bodies  a  living  sacrifice,  holy,  acceptable  unto  God,  which  is  your 
reasonable  service. 

I.  That  ours  is  a  reasonable  reli<Tion,  ver.  1. 
y      ,.       ,  .        2.  Tliat  we  should  dedicate  our  bodies  to  God,  ver.  1,  2. 

.,  '  '     .i'-^  \  3.  That  we  are  all  one  visible  body,  and  must  not  in- 

these  things  :  .  t     ,i  a    r 

°  jure  each  other,  ver.  4,  5. 

4.  Tiiat  a  holy  life  is  expected  of  us. 
And  these  four  considerations  afford  much  instruction  for  the 
worldly  sophist,  who  thinks  religion  an  unreasonable  and  silly 
thing  ;  for  the  hermit  and  ascetic  who  would  flee  the  duties  of 
social  life  ;  for  the  schismatic  who  thinks  it  a  light  matter  to  be 
connected  with  Christ's  visible  body  ;  and  for  the  enthusiast  who 
dreams  of  being  saved,  without  seeking  to  make  himself  agreea- 
ble, verse  10,  or  useful,  verse  13,  or  industrious,  verse  11. 


THIRD  SUNDAY  IN  ADVENT. 

Is.  Cha.  ixv.  and  xxviii.  to  v.  23  ;  Luk£,  Ch.  iii.  to  v.  19;  Rom.  Ch.  xiv. 

The  prophet  Isaiah  speaks  of  the  coming  of  Christ  as  the  Sa- 
viour of  the  world ;  and  of  the  purity  of  character,  and  doctrine 
which  ho  will  ask  of,  and  exhibit  to  the  people.  St.  Luke  nar- 
rates the  fulfilment  of  the  prophecy  by  the  messenger  whom  our 
Lord  sent  before  his  face,  for  John  told  the  people  that  every  "hill 
must  be  brought  low,  and  the  crooked  things  must  be  made 
straight,"  Luke  iii.  5 ;  and  this  fulfilled  the  words  of  the  prophet, 
who  said,  "judgment  will  I  lay  to  the  line,  and  righteousness  to 
the  plummet,"  Isa.  ch,  xxviii.  verse  17.  St.  Paul,  however,  cau- 
tions us  to  beware  of  judging  each  other,  for,  says  he,  although 
Christ  requires  a  pure  and  holy  life  and  doctrine  of  us  all,  yet  we 
must  not  be  judges  to  condemn,  Rom.  xiv.  4 ;  but  rather  examples 
to  guide  each  other,  Rom.  xiv.  19. 

In  these  lessons  Christ  is  spoken  of  as  a  "  refuge  from  the  storm, 
and  strength  to  the  needy,"  Isa.  ch.  xxv.  ver.  4;  and,  as  the  food 
on  which  his  people  shall  feast,  ver.  6 ;  and,  as  a  sure  rock  on 
which  we  shall  be  built  up  as  a  spiritual  temple  to  God,  ch.  xxviii. 


ADVENT.  93 

ver.  16 ;  and,  as  one  who  shall  baptize  us  with  the  Holy  Ghost, 
Luke  iii.  16. 

In  the  second  lesson,  in  the  evening  service,  St.  Paul  urges  us 
to  allow  each  other  the  greatest  possible  liberty  in  observing  or 
not  observing,  such  ecclesiastical  usages  as  are  not  essential  to  the 
existence  of  the  church,  Rom.  ch.  xiv.  ver.  5.  This  chapter  is 
worthy  of  consideration  by  all  who  differ  from  us  in  observing 
days,  in  meat  and  drink,  and  in  other  like  things. 


FOURTH  SUNDAY  IN  ADVENT. 

Lessons;  Is.  Chs.  xxx.  and  xxxii. ;  Matt.  in.  to  v.  13;  1  Cor.  1.  Subject^ 
the  complete  manner  in  which  Christ  unll  meet  the  icants  of  his  people  ;  and  the 
glory  of  his  reign. 

Isaiah  xxx. 

The  prophet  writes  in  Jerusalem,  when  it  is  besieged  by  Senna- 
cherib. Isaiah  faults  the  people  for  seeking  aid  at  the  hands  of 
unbelievers,  vs.  1  and  2,  and  predicts  that  such  aid  will  be  of  no 
use,  V.  7.  He  adds,  that  God  will  withhold  his  own  aid  until  the 
people  cease  from  depending  on  foreign  powers,  v,  18,  and  then 
shall  he  effect  a  sudden  and  complete  deliverance,  vs.  30,  31,  32. 
This  was  fulfilled,  as  recorded  in  Is.  ch.  xxxvii.,  vs.  34 — 37,  for 
"tophet,"  or  the  vale  of  Hinnom  or  hell,  which  was  the  burning 
and  burying  place  of  the  offal  of  the  city,  was  filled  with  the  car- 
casses of  Sennacherib's  army,  and  it  took  much  wood  and  a  long 
season  to  burn  them  up. 

Let  the  reader  note  in  these  chapters,  that  it  is  wisdom  for 
God's  people,  after  doing  all  that  they  can  do  themselves,  to  look 
to  God  alone  for  help,  see  ch.  xxx.,  v.  15;  ch.  xxxiii.,  v.  2.  Here 
is  matter  for  the  consideration  of  such  as  seek  to  invent  new 
means  of  grace ;  and  also  for  preachers  who  depart  from  the  quiet 
and  faithful  presentation  of  God's  truth,  and  call  in  the  aid  of 
eloquent  men  and  revivalists,  as  if  the?/,  and  not  the  simple  word 
of  God,  were  the  power  and  wisdom  of  God  to  convert  the  soul, 
see  ch.  xxxiii.  from  v.  17,  to  22,  and  1  Cor.  ch.  1,  vs.  18,  19,  20, 
Matthew,  iii.,  exhibits  the  life,  habits  and  preaching  of  the  Baptist. 
His  life  was  a  life  of  self-denial  and  humility,  v.  4.  His  charac- 
ter was  that  of  a  prophet,  v.  9.  His  preaching  was  faithful,  v.  7; 
and  effective,  v.  6. 


94  THE  LESSONS. 

The  0th  verse  predicts  the  cutting  off  the  iinbelieving  Jew, 
and  graflin:::  in  the  believing  (rentile,  by  which  we  become  the 
chihlren  of  Abraluim,  and  partakers  of  the  benefits  of  the  cove- 
nant wiili  llic  visil)le  church.  St.  Paul,  in  1  Cor.  i.,  shows  us 
that  God's  people  arc  prone  to  seek  foreign  aid  instead  of  do- 
pending  on  Him  alone :  compare  the  Israelites  sending  to  Egypt 
for  aid  against  Sennacherib,  with  the  Corinthians,  seeking  the 
offices  of  learning,  eloquence  and  art  for  their  salvation,  1  Cor.  1 
ch.,  vs.  17,  20,  and  29. 

From  this  chapter  learn  that  the  apostolic  office  was  not  de- 
signed to  be  limited  to  12  persons,  but  was  given  to  Paul,  Barna- 
bas, Sosthenes,  v.  1,  Timothy,  1  Cor.  xvi.  10;  2  Cor.  i.  1,  and  Ph. 
i.  1,  Titus,  Sylvanus,  1  Thess.  i.  1. 

THE  NATIVITY. 

Is.   IX.   to  V.  8.     Luke  ii.  to  v.  15;    Ts.  vii.  v.  10    to   17.     Tit.  in.  v.  4  to  9. 

Heb.  I.     John  i. 

The  Collect  prays  that  as  Christ  was  made  like  us,  we  may  be 

made  like  Christ. 

In  the  Epistle,  Heb.  i.,  Grod,  who  had  hitherto  spoken  to  man- 
kind by  his  servants,  the  prophets,  is  represented  as  speaking  to 
us  by  his  Son  ;  and  the  dignity  of  tlie  Son  of  God  is  exhibited  in 
the  wonderful  works  which  he  hath  wrought. 

In  the  G-ospel,  John  speaks  of  the  pre-existence  and  glory  of 
"  the  AVord  of  God,"  by  whom  all  things  were  made,  and  who,  for 
us  men,  and  for  our  salvation,  became  flesh,  and  dwelt  among  us ; 
he  also  alludes  to  the  shameful  treatment  which  he  received  from 
men.  Isaiah  prophecies  of  his  birth,  name,  and  kingdom  in  eh.  i.  ; 
and  of  his  parentage,  and  the  miraculous  conception  of  his  virgin 
mother,  in  ch.  viii. 

In  the  2nd  Lessons,  Luke  relates  the  fulfilment  of  Isaiah's 
prophecies,  and  tlie  announcement  thereof  to  the  shepherds,  wno 
went  and  worshij)pcd  the  infant  Saviour  :  and  Paul  urges  us  by 
the  consideration  of  God's  love  in  Christ,  to  maintain  good  works. 


SUNDAY  AFTER  CHRISTMAS. 

LiBBONs,  IsAiAii,  Chs.  xxxv.  ami  xl.     Luke  ii.  v    25.     1   Con.  ii. 
Isaiah,  ehs.  xxxv.  and  xl. 
In  these  chapters  the  inspired  penman  presents  for  our  con  tern- 


THE  NATIVITY.  95 

plation  the  highest  objects  of  human,  or  even  angelic  comprehen- 
sion, and,  we  may  add,  he  embodies  his  grand  conceptions  of  the 
veiled  and  incarnate  Grod,  in  verse,  which,  although  it  loses  much 
by  being  translated  from  its  own  majestic  Hebrew,  yet  surpasses 
all  other  forms  in  which  our  language  has  been  burdened  by  such 
weighty  meaning.  These  chapters  begin  with  the  description  of 
the  messengers  of  the  gospel, 

"  The  wilderness  and  the  solitary  places  shall  be  glad  for  them, 
the  desert  shall  rejoice  and  blossom  as  the  rose." 
They  continue  with, 

"  Oh,  Zion  !  that  bringest  good  tidings,  get  thee  into  the  high 
mountain  ;  Oh,  Jerusalem  !  that  bringest  good  tidings,  lift  up  thy 
voice  with  strength ;  lift  it  up,  be  not  afraid,  say  unto  the  cities 
of  Judah,  Behold  your  God  !  " 

"  Savage  nations,  ch,  xxxv.  v.  7,  8,  9. 
The  weak  and  the  ignorant,  v.  3,  4,  5. 
They  contain     I   rpj^^  unbeliever  who  seeks  Christ,  v.  5,  and  6. 
promises  to     |   tj^^  criminal,  ch.  xl.  v.  2. 

The  weary  and  perplexed,;  ch.  xl.  v.  27,   28, 
30,  31. 

They  ridicule  those  who  seek  ease  and  happiness,  or  aid  from 
other  sources  than  from  God,  ch.  40,  from  v.  12  to  27. 

Luke  ch.  ii.  from  v.  25.  \  The  infancy  and  youth  of  Jesus,  and 

C       his  obedience  to  his  parents. 

1  Cor.  ii.' 

St.  Paul  declares  that  Jesus  Christ  crucified,  was  the  constant 
theme  of  his  preaching,  and  that  by  Christ,  God  has  prepared  un- 
speakable enjoyment  for  his  paople,  v.  2.        -, 


SECOND  SUNDAY  AFTER  CHRISTMAS. 

Is.  xLi.,  and  xLii.     Mark  i.,  to  v.  16.     [Jeb.  ii. 

Isaiah  refers  to  the  call  of  Abraham  from  the  east,  and  God's 
dealings  with  him  and  his  posterity,  and  uses  it  as  a  means  of 
encouragement  to  the  people  to  put  their  trust  in  God  ;  he  also 
declares  that  God  will  visit  and  redeem  the  people,  and  ho  de- 
scribes the  character  of  Christ,  and  the  songs  of  joy  which  shall 
greet  his  Gospel  as  it  extends  over  the  earth. 

St.  Mark  declares  the  mission,  preaching,  and  character  of  John 


I 


96  THE  LESSONS. 

the  Baptist,  the  baptism  of  Christ,  and  the  commencement  of  his 
ministry. 

St.  Paul  speaks  of  the  dignity  of  Christ,  his  humiliation,  its  ob- 
ject, and  deduces  therefrom  the  great  responsibility  of  those  who 
hear  the  Gospel. 

THE  EPIPHANY. 
Is.  Lx.  Rom.  xi.  Is.  xlix.  John  ii.  Ephes.  hi.  Matt.  ii. 
All  of  these  passages  refer  to  the  manifestation  of  the  Gospel  to 
the  Gentile  world.  Isaiah  prophecies  of  it,  and  also  speaks  of  the 
final  restoration  of  the  Jews.  Matthew  relates  the  visit  of  the 
Gentile  Kings  of  the  East,  and  the  acceptance  of  their  offerings. 
John  gives  an  account  of  the  first  miracle  of  our  Lord,  performed 
in  Galilee,  among  Gentiles  :  and  Paul  shows  that  the  Gentiles 
were  grafted  into  the  stock,  or  Church  of  Abraham,  and  the  Jews 
cut  off;  he  also  intimates  that  the  Jews  shall  return  to  their 
parent  stock,  and  be  the  means  of  regenerating  the  Church  in  her 
missionary  work. 

FIRST  SUNDAY  AFTER  EPIPHANY. 

Isaiah  xliv.  and  xlv.     Matthew  ii.  from  v.  13.     1  Cor.  3. 

L  The  nothingness  of  idols  exhibited  in  contra.^!  Avith 

Subjects  :  <       the  power,  wisdom,  and  majesty  of  God. 
f  The  conversion  of  the  Gentiles. 

The  prophet  declares  God's  promises  to  the  Church;  that  he  will 
comfort  and  save  those  who  cry  to  him ;  even  as  the  rain  refreshes 
the  parched  ground ;  and  that  he  will  give  his  Holy  Spirit  to  our 
children,  so  that  they  shall  grow  up  and  prosper  as  willows  by 
water-courses  :  v.  3  and  4. 

In  connection  with  the  mention  of  these  promises  to  the  cliil* 
dren  of  believers,  it  should  \)e  observed,  that  the  sacraments, 
i.  c,  circumcision  and  the  Pascal  feast  before  the  incarna- 
tion, and  the  water  and  the  blood  since  that  event,  were  not 
the  cause  of  promises,  but  their  surety  and  seals.  Our  chil- 
dren receive  the  promise  of  the  Holy  Spirit,  to  be  given  to  them 
personally  as  they  need  it,  not  because  they  are  in  the  visible 
Church,  or  because  they  have  been  baptized,  but  rather  because 
they  are  the  children  of  believers.  The  sacrament  is  added  to  and 
after  the  promise,  as  a  seal  and  surety  that  God  will  infuse  into 
their  tender  minds,  "  grace  sufficient  for  their  day." 


This  was 
twofold : 


Punishins:  sin; 


THE  EPIPHANY.  97 

From  the  9th  to  the  21st  verse  of  chapter  xliv.,  the  prophet 
xidicules  idolatry,  under  its  ancient  form ;  and  this  ridicule  will 
apply  as  aptly  to  its  present  form,  i.  e.,  covetousness.  Substitute 
money  for  "  wood,"  and  then  the  ICth  and  17th  verses  maybe 
paraphrased  thus : 

■"  With  part  thereof  he  biiyeth  flesh,  He  keeps  it  up  against  the  day  of  need: 

He  roasteth  roast,  and  he  is  satisfied :  He  sayeth  in  his  heart, 

The  residue  thereof  he  makes  his  God.  '  Tliou  slialt  dcUver  me,  t]iou  aii  my  God.' " 

In  the  succeeding  verses,  down  to  the  end  of  the  45th  chapter, 
the  prophet  declares  the  righteousness,  wisdom,  might  and  majesty 
of  Jehovah. 

1st.  Righteousness,  from  verse  21  to  the  end  of  chapter  xliv. 

By  the  destruction  of  city  and  Tem- 
ple, and  exile  of  the  people. 
Fulfilling    pro-  r  By  rebuilding  city  and  Temple,  and 
mises    made  <       restoring  his  throne  to  his  Son 
to  David ;       v       and  successor,  Jesus  Christ. 
From  the  28th  verse  of  chapter  xliv.  to  end  of  chapter  xlv.,  wis- 
dom, might,  and  majesty  are  exhibited  in  choosing  and  naming  the 
means  and  persons  to  bo  employed  in  this  work  two  hundred  years 
before  it  was  done,  also  the  hire  of  the  workmen. 

The  means  were,  the  accession  of  a  new  king  to  the  throne  of 
Chaldea  by  conquest ;  and  that  to  be  effected,  1st,  by  drying  up 
the  river  which  passed  through  the  city  of  Babylon,  see  verse  27. 
2d.  By  gaining  admission  thereto  through  the  double  gates  of 
brass,  which  should  be  left  open  to  him,  ch.  xlv.  1.  The  work- 
man to  be  employed  was  named  two  hundred  years  before  his 
birth,  see  ch.  xlv.  3. 

L  The  hidden  riches  of  Babylon,  v.  3. 
His  wages  were  \  Easy  access  thereto,  v.  2. 

^  The  tributes  of  Egypt,  Ethiopia  and  Sabea. 
The  conditions  were  that  Cyrus  should  take  no  wages,  tribute, 
or  reward  from  Grod's  people,  verse  13.  The  threat  for  the  secu- 
rity of  obedience  is  in  verse  9.  The  chapter  concludes  with  a 
declaration  to  Cyrus  and  the  heathen  world,  that  the  whole  race 
of  mankind  should  bow  and  worship  the  true  God.  This  prophecy 
was  probably  read  to  Cyrus  by  Daniel,  or  one  of  his  contemporary 
prophets,  before  he  entered  Babylon. 


98  THE  LESSONS. 

THE  SECOND  LESSONS. 

Matthew  ii.,  from  verse  13. 
L  Residence  of  Christ  among  the  Gentiles :  and  the 
Subjects :  <       providence  of  God  in  fulfilling  prophecy  and  pro- 

f  viding  for  his  people. 
The  Gentile  princes  are  among  the  first  to  worship  Christ,  and 
their  \yorsliip  fulfils  the  prophecy  of  First  Lesson,  Is,  xlv.  22,  to 
end.  His  residence  in  Egypt  fulfils  prophecy.  Matt.  ii.  15 ;  and 
his  parents  were  provided  for  during  two  years  in  Egypt  by  the 
gifts  of  the  Gentile  princes,  verse  11. 

1  Cor.  iii.  Subject,  God's  wisdom  and  power;  man's  folly  and 
weakness. 

SECOND  SUNDAY  AFTER  EPIPHANY. 

Is.  Ii.  and  Iii.  to  V.  13  ;  John  i.  from  v.  29;  1  CoR.xiii.;  RoM.xii.  6;  John  ii.  1. 

Isaiah  comforts  the  chvirch,  and  depicts  the  glory,  beauty,  and 
peace  of  Christ's  reign. 

John  i.  The  Baptist  points  out  Jesus,  as  the  Lamb  of  God,  that 
taketh  away  the  sins  of  the  world  ;  his  first  disciples  are  obtained 
from  John. 

1  Cor.  xiii.  Paul  declares  the  excellence  of  charity. 

Rom.  xii.  Christians  are  exhorted  to  the  diligent  discharge  of 
their  several  duties,  and  to  the  exercise  of  kindness,  hospitality, 
sympathy  and  forbearance.  John  relates  the  miracle  in  Cana  of 
Galilee,  where  our  Lord  was  received  with  hospitality,  and  sym- 
pathised with  the  wants  and  in  the  joy  of  the  poor. 


THIRD  SUNDAY  AFTER  EPIPHANY. 

Is.liv.  and  Iv  :  Matt.  iv.  from  v.  12 ;  2  Cor  iv;  Rom.  xii.  16;  Matt.  viii.  1. 

Isaiah  represents  the  church  as  enlarging  her  habitation  to  make 
room  for  her  Gentile  children ;  and  invites  every  one  who  thirsts 
to  come  and  drink  of  her  waters,  and  the  hungry,  to  eat  of  her 
bread.     He  promises  peace,  prosperity  and  joy  to  all  who  come. 

Matt.  iv.  Jesus  preaches  the  Gospel  to  the  Gentiles,  and  they 
flock  to  hear  him. 

2  Cor.  iv.  The  Gospel  ministry,  its  success,  object,  sufferings, 


'  THE  EPIPHANY.  99 

and  rewards.  In  view  of  these  trials  we  pray  in  the  Collect,  that 
God  will  help  and  deliver  us  in  all  our  dangers  and  necessities ; 
and  the  Epistle  admonishes  us  to  be  meek  and  endure  patiently, 
leaving  the  Lord  to  avenge  us  of  all  who  aggrieve  us. 

Matt,  viii.,  contains  an  account  of  the  healing  of  a  leper,  and  of 
the  manifestations  of  Christ's  power  and  glory  to  a  Gentile  Ruler, 
by  the  cure  of  his  servant,  with  a  simple  "Amen." 


FOURTH  SUNDAY  AFTER  EPIPHANY. 

Is.  Ivii.  and  lix.  j  Luke  iv.  from  v.  14  to  v.  33;  2  Cor.  v.;  Rom.  xiii. ;  Matt. 

viii.  23. 

Isaiah  describes  death  as  a  happy  change  to  the  righteous ;  he 
reproves  the  church's  idolatry,  and  promises  comfort  and  peace  to 
those  who  repent.  He  says  that  it  is  not  his  unwillingness  to  aid 
us,  but  our  sins  that  bring  upon  us  so  much  trouble,  and  he  de- 
scribes the  Redeemer,  his  work,  and  his  covenant  with  those  who 
flee  to  him. 

Luke  iv.  Christ  visits  Nazareth,  and  his  former  acquaintances 
press  him  to  convert  them  by  displaying  his  miraculous  power; 
Isaiah  lix.  1,  seems  to  be  an  answer  to  them. 

2  Cor.  V.  Paul  declares  the  rewards  for  which  we  should  seek ; 
and  presents  the  objects  and  character  of  the  ministerial  office, 
and  urges  men  to  be  reconciled  with  God. 

Rom.  xiii.,  urges  us  to  obedience  to  the  powers  that  be,  by  the 
consideration  that  they  derive  their  authority  from  God. 

Matt.  viii.  Christ  crosses  Genesseret,  calms  the  tempest,  casts 
out  the  Legion  of  Devils,  and  visits,  and  is  rejected  by  the  Gade- 
renes. 


FIFTH  SUNDAY  AFTER  EPIPHANY. 

If5.  Isi.,  and  Ixii  :   Matt,  v.;  Gal.  ii. ;   Col.  iii.  12  ;   Matt.  xiii.  24. 

Isaiah  describes,  in  most  beautiful  words,  the  mission  and  mi- 
nistry of  Christ,  the  results  of  the  publication  of  the  Gospel,  and 
the  final  glory  of  the  church.  Matthew  gives  an  apt  illustration 
of  the  prophet's  words,  in  the  sermon  of  our  Lord  on  the  Mount. 
St.  Paul  shows,  Gal.  ii.,  the  truth  of  Isaiah's  predictions,  by  the 


100  THE  LESSONS. 

ingatherinf^  of  the  Gentiles;  and  cx))lains  "the  garments  of  salva- 
tion," with  M-liicli  (unl  would  cloth*^  his  ix'ople;  conii)arc  Is.  Ixi. 
10,  and  Gal.  ii.  1(5. 

The  Epistle,  Col.  iii.,  exhorts  Christians  to  put  on  tho.-<e  virtues 
and  graces  which  will  make  men  honour  the  church,  and  worship 
our  Lord;  and  to  be  cheerful  and  thankful.  The  Crospel  contains 
the  parable  of  the  wheat  and  the  tares,  showing  the  origin,  and 
the  necessity  of  tolerating  the  presence  of  bad  men  in  the  church. 
The  Collect  prays  that  God  will  keep  his  people  in  the  true  reli- 
gion, and  defend  them  by  his  mighty  power. 


SIXTH  SUNDAY  AFTER  EPIPHANY. 

Is.  Ixv.:  and  Ixvi  :  Matt,  vi.;  Gal.  iii. 

These  cha]^ters  were  written  two  hundred  years  before  the  time 
of  Cyrus,  and  were  read  to  him  (as  is  supposed)  before  he  entered 
Babylon.  They  are  designed  to  ])rocure  the  emancipation  of  the 
captive  Israelites,  by  hnprcssing  upon  the  mind  of  Cyrus  the 
greatness  and  power  of  Jehovah,  and  the  utter  nothingness  of  Bel, 
and  other  heathen  deities,  who  could  not  save  Babylon ;  whereas, 
the  Grod  of  Israel  shows  Cyrus  by  this  prophecy,  that  it  was  He 
alone  who  raised  him  up,  and  gave  him  the  nations,  who,  it  pre- 
dicted, should  be  subject  to  him.  The  prophet  also  declares  that 
all  nations  shall  ultimately  bow  and  worship  Jehovah.  God 
swears,  by  himself,  that  they  shall. 

Matthew  vi.,  continues  the  sermon  on  the  Jlount.  Its  subjects 
are,  almsgiving,  prayer,  fasting,  and  faith. 

Galatians  iii.,  contrasts  the  conditions  of  those  who  seek  salva- 
tion in  their  own  moral  rectitude,  and  those  who  depend  on  what 
Christ  has  done  for  them,  to  the  latter  alone  belongs  the  covenant 
of  promise. 

SEPTUAGESIMA. 

Jf.k.  V.  ami  xxii.  :   ISIatt.  vii. ;   Eni.i.;    1  Cou.  ix.  24  ;   Matt.  xx. 

Jeremiah  declares  the  prevalence  of  lalsehood  and  deceit,  and 
predicts  the  judgments  of  God  therefor.  Matthew  exhorts  to  cha- 
rity in  judging  of  others,  to  repentance,  prayer,  and  the  working 


QUINQUAGESIMA.  101 

out  our  own  salvation,  "strive,"  &c. ;  lie  likens  the  Christian  to 
a  wise  man,  and  the  unbeliever  to  a  fool.  The  Epistle  describes 
the  severe  discipline  to  which  prize  combatants  subjected  them- 
selves. The  G-ospel  tells  of  the  labourers  in  the  vineyard,  and 
that  their  reward  was  not  accordin  g  to  their  merit,  but  beyond  it. 


SEXAGESIMA. 

Jer.  XXXV.  and  xxxvi.;  Luke.  vii.  v.  19  :  Eph.  ii.;  2  Cor.  xi.  19  ;  Luke  viii.  4. 

Jeremiah  declares  the  covenant  which  God  made  with  the 
Rechabites,  on  account  of  their  having  honoured  and  obeyed  their 
father;  and  describes  the  attempt  of  Jehoiakim  to  destroy  the 
prophecies.  Luke  details  the  mission  of  John's  disciples  to  Christ, 
and  our  Lord's  testimony  of  John's  prophetic  greatness  and  dig- 
nity ;  also  the  forgiveness  of  the  sinner.  The  G  ospel  relates  the 
parable  of  the  sower,  Paul  declares,  Eph.  ii.,  the  enlightening  of 
the  Gentiles,  and  their  being  grafted  into  the  Commonwealth  of 
Israel,  by  grace,  through  faith.  In  the  Epistle,  he  boasts  over  the 
false  teachers  at  Corinth,  and  rejects  their  teachings. 


qUINQUAGESIMA. 

Lam.  i.  and  iii.  to  V.  37:  ^NIark  vi.  to  v.  30  ;  Eph.  iii. 

Jeremiah  laments  over  the  desolations  of  Zion,  and  confesses  that 
they  are  all  justly  due,  in  consequence  of  the  sins  of  the  people. 
He  declares  that  God  does  not  willingly  afflict  the  children  of 
men.  He  calls  on  God  to  avenge  his  people  of  their  enemies,  who 
insult  and  aggrieve  them. 

St.  Mark  gives  an  account  of  the  reception  of  God's  messengers 
by  the  people ;  John  is  beheaded ;  Christ  is  rejected  at  Nazareth ; 
his  disciples  go  forth  and  preach,  and  work  miracles,  bat  they 
make  few  converts. 

St.  Paul  declares  that  the  dispensation  of  the  Gospel  to  the 
Gentiles  is  committed  to  him;  he  shows  how  his  persecution 
among  the  Jews  have  been  the  means  of  his  access  to  kings  and 
princes  ;  and  he  prays  for  the  spiritual  growth  of  his  absent  people. 


102  THE  LESSONS. 

ASH  WEDNESDAY. 

Is.  lix.     Jonah  iii.     Luke  vi.  v.  20.     2  Pet.  iii. 

Isaiah  shows  the  exceeding  sinfnhiess  of  sin  in  the  evils  which 
it  brings  upon  the  people,  and  he  thereby  takes  occasion  to  speak 
of  the  Redeemer,  and  the  Spirit  which  he  will  pour  out  upon  the 
people. 

Jonah  preaches  repentance  to  the  Ninevites  ;  they  proclaim  a 
fast,  turn  from  their  sins,  and  God  spares  them. 

St.  Luke  records  the  sermon  on  the  Mount,  and  in  it  the  duties 
of  Christians,  and  the  blessedness  of  those  who  mourn  for  their 
sins. 

St.  Peter  urges  Christians  to  holiness  of  life,  by  the  considera- 
tion of  the  certain  and  speedy  dissolution  of  all  earthly  things. 


FIRST  SUNDAY  IN  LENT. 

Jer.  vii.,  ix.     Matt.  x.     Eph.  iv. — Matt.  iv.     2  Cor.  vi. 

Jeremiah  calls  the  people  to  true  repentance,  and  laments  the 
wickedness  of  the  Jews. 

Matthew  gives  an  account  of  the  mission  and  instruction  of  the 
twelve  Apostles. 

St.  Paul  reminds  the  Ephesians  of  Christ's  gifts  to  his  people, 
specially  the  n:iinistry  of  reconciliation;  he  alludes  to  the  corrup- 
tion of  unbelievers,  and  inculcates  the  duties  of  the  Christian  pro- 
fession, beseeching  the  people  to  walk  worthy  of-  their  calling, 
wdth  meekness  and  long  suffering,  in  unity  and  peace  with  each 
other. 

The  Epistle  represents  the  ministers  of  our  Lord  as  examples  of 
prudence,  patient  endurance,  and  charity,  and  beseeches  the 
people  to  improve  these  precious  means  of  grace. 

The  Gospel  narrates  the  temptation  of  Christ  in  the  wilderness, 
in  memory  of  which  the  Lenten  ftist  is  observed. 


SECOND  SUNDAY  IN  LENT. 

EzEK.  xiv.  and  xviii.     Luke  x.  to  v.  25.     Eph.  v.— Matt.  xv.  21.     1   Thes.  iv. 
The  Prophet  delivers  several  denunciations  of  God  against  the 


LENT.  103 

people  on  account  of  their  idolatry  and  wiclcedness  ;  he  exhorts  to 
repentance  on  the  ground  that  God  does  not  desire  the  death  of 
any  of  the  people,  but  will  save  all  who  turn  from  their  wicked- 
ness ;  he  represents  Grod  as  confirming  this  with  an  oath.  He 
shows  that  it  is  not  favouritism,  but  an  impartial  justice,  which 
secures  the  righteous  man  ;  and  that  if  he'  fall  from  his  integrity, 
he  shall  die ;  whereas,  if  the  wicked  turn  from  their  sin,  they 
shall  live. 

Luke  relates  the  mission  of  the  seventy,  their  instructions,  and 
the  condemnation  of  such  as  refuse  to  hear  them,  and  neglect  to 
improve  the  means  of  grace.  ^> . 

Paul  enumerates  the  duties  of  Christians,  and  exhorts  to  mu- 
tual love,  purity,  and  obedience. 

The  G-ospel  narrates  the  remarkable  faith  of  the  Syrophenician 
woman. 

The  Epistle  exhorts,  and  entreats  the  people  to  grow  in  all 
Christian  graces, 

THIRD  SUNDAY  IN  LENT. 

EzEK.  XX.     Makk  ix.  to  V.  30.     E^ph.  vi. — Eph.  v.     Luke  xi.  14. 

The  prophet  enumerates  many  instances  of  the  goodness  and 
long  suffering  of  God,  and  the  ingratitude,  and  rebellion  of  Israel ; 
he  mingles  threats  to  the  stubborn  with  promises  to  the  penitent, 
and  speaks  of  the  future  restoration  of  the  Jews. 

St.  Mark  gives  an  account  of  the  transfiguration  ;  and  he  teaches 
the  value  of  faith  in  the  fruitless  attempt  of  the  Apostles  to  heal 
one  that  was  possessed. 

St.  Paul  urges  the  people  to  discharge  the  duties  of  their  several 
stations,  and  represents  the  Christian  life  as  a  warfare,  against 
powerful  and  subtle  foes,  in  which  all  the  armour  of  the  Gospel  is 
required. 

The  Epistle  exhorts  to  purity  and  watchfulness. 

The  Gospel  declares  the  nature  of  an  unpardonable  sin. 


FOURTH  SUNDAY  IN  LENT, 

MicAH  vi.     Hab.  iii.     Luke  xix.  v.  28.     Phil.  i. — Gal.  iv.  21.     Johnv'i. 
Micah  declares  the  grounds  of  God's  chastisements,  and  asserts 


104  THE  LESSONS. 

that  God's  requirements  are  simple  and  reasonable,  i.  e.,  that  man 
should  act  justly,  love  mercy,  and  Nvalk  humbly  before  God  :  he 
assures  men  that  God  will  visit  them  for  their  wickedness. 

Habbakkuk  records  his  sublime  song,  and  concludes  with  a 
beautilYil  description  of  the  confidence  of  faith. 

Luke  describes  Christ's  triumphal  entrance  to  Jerusalem,  and 
his  lamentation  over  the  a])proaching  destruction  of  that  city. 

St.  Paul  shows  the  advantages  which  result  to  the  Church  from 
his  sufferings,  speaks  of  the  blessed  rest  for  which  he  longs,  and 
intiniatos  that  the  people  should  rejoice  to  suffer  for  the  sake  of 
Christ. 

The  Epistle  compares  the  law  and  the  Gospel  to  Hagar  and 
Sarah,  the  children  of  the  one,  bondmen,  of  the  other,  freemen. 

The  Gospel  encourages  faith  by  the  miracle  of  the  loaves  and 
the  fishes. 

FIFTH  SUNDAY  IN  LENT. 

Hag.  ii  to  v.  10.  Zec.  xiii.     Lckk  xxi.     Phil.  iii.    Heb.  ix.  ii.    John  A'^iii.  46. 

Haggai  prophecies  the  superior  glory  of  the  second  Temple,  by 
reason  of  the  personal  presence  therein  of  the  Messiah.  Zechariah 
predicts  the  atonement  of  Christ,  the  desolation  of  Judea,  and  the 
final  restoration  of  the  remnant  of  the  Jews. 

Luke  xxi.  Alms  are  esteemed  by  God,  according  to  the  feel- 
ings of  the  giver,  and  not  the  amount  of  the  gift.  Christ  predicts 
the  destruction  of  the  second  Temple,  and  the  end  of  the  world, 
and  describes  the  terrible  events,  which  shall  precede  these  judg- 
ments :  he  inculcates  watchfulness. 

St.  Paul  condemns  those  who  boast  of  their  conformity  to 
ecclesiastical  law  ;  he  boasts  of  his  ovni  strict  and  entire  observ- 
ance of  that  la^v ;  but  adds  that  he  counts  this  as  nothing  in  the 
matter  of  justification,  looks  only  to  Christ  for  salvation,  and 
to  the  resurrection  for  a  new  and  purified  body. 

The  Epistle  compares  the  priesthood  of  Christ  with  the  Lcviti- 
cal  priesthood. 

The  Gospel  draws  a  line  between  the  children  of  God,  and  the 
children  of  the  Devil,  and  declares  the  Divinity  of  Chi'ist. 


EASTER.  1 05 

SUNDAY  BEFORE  EASTER. 

Dan.  ix.      Mal.  iii.  and  iv.      Matt.  xxvi.       Heb.  v.  to  v.  11.     Phil.  ii.  5. 

Matt,  xxvii. 

Daniel  examines  the  prophecy  of  Jeremiah,  finds  that  the  time 
of  the  captivity  is  ended  ;  devotes  himself  to  fasting  and  prayer  in 
behalf  of  the  people,  is  visited  by  an  angel,  who  not  only  assures 
him  of  the  return  of  the  Jews  to  Jerusalem,  but  also  of  the  exact 
number  of  years,  which  will  intervene  before  the  coming  of  the 
Messiah. 

Malachi  predicts  the  mission  of  the  Baptist,  the  advent  of 
Christ,  the  purifying  nature  of  his  Grospel,  the  perversion  of  the 
people,  the  salvation  of  a  remnant,  and  the  final  judgment 

St.  Matthew  relates  the  events  immediately  preceding  the  trial 
and  condemnation  of  our  Lord. 

St.  Paul  describes  the  priesthood  of  Christ. 

The  Epistle  makes  the  condescension  and  meekness  of  our  Lord 
the  ground  of  an  exhortation  to  Christian  humility. 

The  Gospel  continues  the  narrative  begun  in  the  Second 
Lesson. 

GOOD  FRIDAY. 

Gen.  xxii.  to  v.  20.     JoHNxviii.      Is.  ]ii.  from  v.  13,  and  liii.     Phil.  ii. 

The  first  Lesson  contains  a  type  and  a  prophecy,  both  having 
reference  to  the  atonement  of  Christ :  the  type  is  the  offering  of 
Isaac  on  Mount  Moriah ;  the  prophecy  describes  the  rejection  of 
our  Lord  by  the  people,  and  the  cruel  agonies  of  his  crucifixion ; 
also  the  glorious  results  therefrom,  the  salvation  of  his  people, 
and  the  manifestation  of  his  majesty. 

St.  John  relates  the  events,  which  Isaiah  predicted. 

St.  Paul  uses  the  humiliation  and  exaltation  of  Christ  as 
motives  for  Christian  forbearance  and  love. 


EASTER  SUNDAY. 

ExoD.  xii.     Rom.  vi.     Acts  ii.  v.  22. 

The  first  Lessons  contain  the  institution  of  the  Passover,  and 
the  escape  of  the  first-born  of  the  Israelites  in  Egypt ;  and  the 
commencement  of  their  Exode. 


106  THE  LESSONS. 

The  Second  Lessons  give  us  Peter's  explanation  of  the  prophecy 
of  David,  that  Christ's  soul  was  not  left  in  the  place  of  departed 
spirits,  and  his  body  did  not  corrupt  in  the  grave  ;  his  testification 
to  the  resurrection  of  Christ :  and  St.  Paul's  argument,  that  if 
Christians  are  buried  with  Christ  in  Baptism,  they  should  also 
rise  with  him,  to  newness  of  life,  and  not  be  any  more  the  bond- 
men of  sin,  that  like  the  waters  of  the  Red  Sea,  Baptism  should 
be  the  beginning  of  the  Christian  Exode  from  bondage. 


FIRST  SUNDAY  AFTER  EASTER. 

Is.  xliii,  and  \lviii.     Acts  i.     1  Cor.  xv. — 1  John  v.  4.     John  xx.  19. 

Isaiah  expostulates  with  the  people,  setting  before  them  God's 
goodness,  in  contrast  with  their  own  ingratitude  ;  He  tells  them 
of  Clod's  design  to  gather  them  from  the  lands,  where  they  were 
scattered,  and  redeem  them,  notwithstanding  their  past  ingrati- 
tude, in  order  to  manifest  his  own  glory,  and  fulfil  his  words, 
which  were  spoken  by  the  prophets.  He  gives  encouragement  to 
all  who  fear  him. 

St.  Luke,  Acts  i.,  narrates  the  resurrection,  ascension,  and  sub- 
sequent teachings  of  our  Lord  :  the  unity  and  devotion  of  the 
primitive  church,  and  the  consecration  of  St.  Matthias. 

St.  Paul  teaches  the  resurrection  of  the  dead. 

The  Epistle  teaches  how  the  children  of  Clod  overcome  the 
world. 

The  Gospel  tells  of  the  interviews  of  our  Lord  with  the  Apostles, 
after  his  resurrection,  and  of  the  power,  which  he  conferred  upon 
them. 


SECOND  SUNDAY  AFTER  EASTER. 

I-Ios.  xiii.  and  xiv.     A-^ts  iii.     Col.  i. — iPET.ii.  19.     John  x.  11. 

Hosea  declares  how  Ephraim  exalted  himself  by  his  repentance 
and  humiliation,  and  destroyed  himself  by  his  pride  and  idolatry. 
He  urges  Israel  to  repentance,  and  assures  the  people  that  God 
will  meet  them  with  kindness,  and  take  them  into  his  favour  ;  he 
preaches  the  doctrine  of  the  resurrection  of  the  dead. 

xVcts  iii.  irives   an  account  of  one  of  the  first  miracles  of  the 


EASTER.  107 

Apostles,  and  a  specimen  of  the  bold  and  fearless  manner  in  which 
they  preached  Christ,  and  the  resurrection  of  the  dead. 

Paul  and  Timothy  write  to  the  Collossians,  thanking  God  for 
the  evidences  they  have  received  of  their  faith,  assuring  them 
that  they  do  not  cease  to  pray  for  them,  and  that  Christ,  who  has 
arisen  as  the  first  fruits  of  the  tomb,  will  likewise  raise  them,  and 
present  them  pure  and  blameless  before  God. 

St.  Peter  teaches  that  Christians  should  joyfully  suffer  for,  and 
with  Christ,  who  is  the  shepherd  and  Bishop  of  their  souls. 

St.  John  presents  Christ,  as  the  good  shepherd,  who  giveth  his 
life  for  his  sheep. 


THIRD  SUNDAY  AFTER  EASTER. 

Joel  iii.  V.  9.      Micah.  iv.     Acts  v.     Col.  iii.— 1  Pet.  ii.  11.     JohnxvI.  16. 

Joel  represents  the  grand  spectacle  of  the  general  resurrection, 
and  the  assemblage  of  all  the  nations  and  generations  of  mankind, 
who  pass  in  review  through  the  great  valley  of  Jehoshaphat, 
before  the  judgment  seat  of  our  Lord,  the  scene  of  whose  humili- 
ation, thus  becomes  the  theatre  of  his  triumph. 

Acts  V.  details  the  incidents  connected  with  the  death  of  Ana- 
nias and  Saphira  ;  the  arrest,  and  imprisonment  of  the  Apostles  ; 
their  deliverance  by  the  angel,  their  subsequent  arrest  and  defence, 
and  the  counsel  of  Gamaliel. 

Micah  repeats,  and  adds  to  the  prophecy  of  Isaiah,  ch.  ii.,  con- 
cerning the  latter  day  glory  of  the  church,  and  the  peace  and 
prosperity  which  shall  attend  the  universal  extension  of  the 
Gospel. 

St.  Paul  exhorts  Christians  to  show  their  faith  by  love,  and  the 
diligent  discharge  of  the  duties  of  their  several  stations,  and 
reminds  them  of  the  general  resurrection,  when  they  shall  be 
made  like  Christ,  and  appear  with  him  in  glory. 

The  Epistle  reminds  Christians  that  they  are  pilgrims,  and 
beseeches  them  not  to  entangle  and  encumber  themselves  with 
earthly  things. 

The  Gospel  speaks  of  the  going  of  our  Lord,  and  the  coming  of 
the  Holy  Spirit. 


108  THE  LESSONS. 

FOURTH  SUNDAY  AFTER  EASTER. 

MicAH  V.     Na!Ium  i.     Acts  vi.     1  Thes.  lii. — Jas.  i..  17.     John  xvi.  5. 

The  first  Le.ssons  describe  the  advent  and  kingdom  of  the 
Messiah  ;  the  dispersion  of  Israel  among  the  nations ;  the  power 
of  God,  his  jealousy,  his  vengeance  upon  his  enemies,  and  his 
care  for  those  who  trust  in  him  ;  and  the  beauty  of  the  ministry 
of  reconciliation. 

In  Acts  vi.  an  account  is  given  of  the  origin  of  the  office  of 
Deacon ;  and  the  zeal  and  eloquence  with  which  St.  Stephen 
preached  the  Grospel  to  the  Jews. 

St.  Paul  exhorts  the  Thessalonians  to  mutual  love,  and  directs 
their  attention  to  the  general  resurrection,  and  final  judgment. 

The  Epistle  teaches  that  every  good  gift  comes  from  the  favour 
of  God. 

The  Gospel  speaks  of  the  departure  of  our  Lord,  and  the  coming 
of  the  Holy  Spirit. 

FIFTH  SUNDAY  AFTER  EASTER. 

Zek.  viii.and  x.     Acts  viii.  v.  5.     1  Thes.  iv. — Jas.  i.  22.     John  xvi.  23. 

Zechariah  prophecies  the  restoration  of  Jerusalem,  and  the 
future  glory  of  Israel. 

Acts  viii.  contains  an  account  of  the  extension  of  the  Gospel  to 
Samaria,  and  its  success  ;  also  of  the  mission  of  Philip  to  the 
Eunuch  who  was  converted,  baptized,  and  made  the  instrument 
of  conveying  the  knowledge  of  Christ  to  Ethiopia. 

Paul  exhorts  to  holiness,  and  speaks  of  the  resurrection. 

The  Epistle  states  that  true  religion  will  always  manifest  itself 
in  our  walk  and  conversation. 

The  Gospel  encourages  to  prayer,  by  tin;  promise  that  it  shall 
be  answered  ;  but  certifies  us,  that  we  shall  have  tribulation,  so 
long  as  we  live  on  earth. 


ASCENSION  DAY. 

2  Kings  ii.     Dkut.  x.     Luke  xxiv.  v.  44.     Eph.  iv- to  v.  17. 

The  subjects  of  the  first  Lessons  are  the  ascension  of  Elijah  ; 
the    outpouring  of  a   double    portion  of   the   Spirit  on    his    sue- 


WHITSUNDAY.  '  109 

cessor ;    and    the    impatience    of    the    people    in    waiting-    for 
Moses. 

The  second  Lessons  tell  of  the  ascension  of  our  Lord  ;  and  how 
he  gave  the  ministry  to  the  church,  to  edify  the  peopk^,,  and 
co-operate  with  the  Holy  Spirit  in  their  salvation. 


SUNDAY  AFTER  ASCENSION. 

Joel  ii.     Zkimi.  iii.     John  xvii.      2  Thes.  iii.   to  v.  17. — 1    Pet.  iv.  7. 

John   xvi.  26. 

In  the  first  Lessons,  the  judgments  of  God  are  threatened,  a 
fast  is  proclaimed,  when  the  people  humble  themselves,  blessings 
are  promised,  and  especially  the  outpouring  of  the  Holy  Spirit ; 
and  in  the  latter  day  G-od  purposes  to  recall,  and  exalt,  and  glorify 
Israel. 

In  the  17th  chapter  of  St.  John,  our  Lord,  about  to  leave  his 
disciples,  prays  for  them,  for  their  unity,  sanctification,  and  glori- 
fication. 

St.  Paul  a-dmonishes  the  church  of  the  importance  of  discipline 
in  preserving  peace  and  unity,  and  asks  their  prayers  :  he  also, 
reminds  them  of  the  coming  of  our  Lord. 

The  Epistle  speaks  of  the  approaching  end  of  the  world. 

The  G-ospel  promises  the  outpouring  of  the  Holy  Spirit. 


WHITSUNDAY. 

Deux.  xvi.  to  v.  18.     Is.  xi.     Acts  iv.  to  v.  36.     Acts  xix.  to  v.  21.     Acts  ii. 

John  xiv  ,  15. 

Deuteronomy  xvi.  contains  the  ordinance  establishing  the  three 
great  feasts,  one  of  which  fell  upon  this  day. 

Isaiah  prophesies  the  gift  of  the  Spirit  to  the  Messiah,  and  the 
peaceful  influences  of  his  reign,  which  shall  result  in  the  second 
restoration  of  Israel. 

The  second  Lessons  relate  the  wonderful  results  of  the  out- 
pouring of  the  Holy  Spirit.  The  Epistle  and  Gospel  are  occupied 
with  the  same  subject. 


110  THE  LESSONS. 

TRINITY  SUNDAY. 

Gen.  i.  &  ii.     Matt.  iii.     1  John  v.     Rev.  iv.     John  iii. 

The  Collect  teaches  that  the  confession  of  a  true  faith  is  the 
gift  of  God's  grace. 

The  Epistle  opens  up  a  door  into  the  presence  chamber  of  Deity, 
and  depicts  the  triune  worship  of  the  angels. 

The  (xospel  sets  forth  the  participation  of  the  several  persons  of 
the  Trinity,  in  the  work  of  Redemption :  the  Father  is  not  made 
known  to  man,  but  by,  and  through  the  Son,  and  the  power  to 
understand  the  nature  of  God,  is  only  obtained  by  the  regenera- 
ting influence  of  the  Spirit. 

The  first  lessons  give  an  account  of  the  Creation,  as  the  work 
of  the  Trinity  :   Gen.  i.  26. 

St.  Matthew  gives  an  account  of  the  baptism  of  Christ,  and 
the  presence  of  the  Father,  manifested  by  a  voice  from  Heaven  ; 
and  of  the  Spirit,  manifest  in  the  shape  of  a  dove. 

St.  John  insists  upon  the  confession  of  our  faith  in  the  doctrine 
of  the  Holy  Trinity. 

FIRST  SUNDAY  AFTER  TRINITY. 

Gen.  iii.  &  vi.     Acts  ix.,  to  v.  32.     1  Tim.  vi.     1  John  iv.  7.     Luke  xvi.  19. 

The  Collect  teaches  us,  that  the  ability  to  act  aright,  is  the  gift 
of  God's  grace. 

The  Epistle  exhorts  us  to  mutual  love,  by  the  consideration  of 
the  love  of  the  Father  in  sending  his  Son  to  save  us  from  our  sins, 
and  by  the  Godlike  nature  of  love. 

The  Gospel  shows  by  a  parable  the  nature  and  condemnation  of 
the  man,  who  does  not  love. 

The  first  Lessons  tell  us  of  the  temptation,  fall,  and  curse  of 
man,  and  the  desolation  of  the  earth  by  the  deluge. 

In  the  second  Lessons  we  are  told  of  the  conversion  of  Paul  by 
the  revelation  of  the  Divinity  of  Jesus  ;  and  Paul  declares  this 
doctrine  to  Timothy. 

THE  SECOND  SUNDAY  AFTER  TRINITY. 

Gen.  ix.,  lo  v.  20,  and  xv.  to  v.  19  ;  Acts  x;  2  Tim.  2;  John  iii.  13;  Luke  xiv.  16. 
The  Epistle  speaks  of  the  love  of  God,  which  was  manifest  in 


TRINITY.  Ill 

his  laying  down  his  life  for  us,  and  admonishes  us  that  we  should 
love  one  another,  and  believe  in  Jesus  Christ,  in  order  to  obtain 
the  witness  of  the  Spirit. 

The  Grospel  contains  the  parable  of  the  great  Supper,  implying 
that  there  is  a  day  of  grace,  and  that  many  are  called,  but  few  are 
chosen. 

The  first  Lessons  contain  two  Covenants ;  one  with  Noah,  that 
mankind  shall  be  no  more  destroyed  by  a  deluge ;  its  seal  is  the 
bow  in  the  cloud :  the  other,  with  Abraham,  that  sin  shall  not  be 
imputed  to  the  believer,  its  seal,  ivas  circumcision,  and  is  noiv 
baptism. 

Acts  X.  contains  an  account  of  the  faith  and  charities,  the  vis- 
ion, instruction,  and  baptism  of  Cornelius ;  and  the  manner  in 
which  St.  Peter  was  taught  that  the  Gospel  was  to  be  preached  to 
the  G-entiles. 

Timothy  ii.  contains  St.  Paul's  Apostolic  charge,  concerning  the 
STovernment  of  the  church. 


THIRD  SUNDAY  AFTER  TRINITY. 

Gen.  xxxvii.  and  xlii. ;  Acts  xi. ;  2  Tim.  iii.  ami  iv.  to  v.  9. 

The  first  Lessons  tell  the  story  of  Joseph  and  his  brethren. 

In  Acts  xi.,  is  given  St.  Peter's  defence  against  the  charge  of 
preaching  the  Gospel  unto  Cornelius,  the  Gentile  Centurion,  and 
also  the  rapid  extension  of  the  Church  among  the  Gentiles  which 
ensued.  * 

Paul  concludes  his  charge  to  Timothy  by  a  sublime  reference  to 
the  future  honours  which  await  the  soldier  of  the  cross. 


FOURTH  SUNDAY  AFTER  TRINITY. 

Gen.  xliii.  and  xlv.  ;  Acts  xiv. ;  Titus  ii.  and  iii.  to  v.  10;   Ro.m.  viii.  18  ; 

Luke  vi.  36. 

These  passages  contrast  the  trials  of  earth  with  the  joys  of 
heaven. 

The  Epistle  speaks  of  our  present  sufferings  as  unworthy  to  be 
compared  with  our  future  joy  and  glory,  and  adds,  tha^t  none  are 
exempted  from  suffering.     The  Gospel  urges  us,  theftforc,  to  be 


112  THE  LESSONS. 

merciful,  for  we  should  seek  rather  to  lessen,  than  to  augment  the 
trials  of  our  fellow  sufferers. 

The  first  Lessons  show  how  the  bereavements  of  Jacob,  and  the 
trials  of  Joseph,  ended  in  joy  and  gladness. 

The  sufferings  of  Pt.  Paul  are  recounted  in  Acts  xiv. :  and  he 
charf>-cs  Titus  to  teach  the  people  to  endure  with  patience  and 
meekness  the  tyranny  of  magistrates,  masters,  &c. 


FIFTH  SUNDAY  AFTER  TRINITY. 

Gen.  xlix.  and  1. ;  Acts  xv.  ;  Heb.  x.  ;  1  Pet.  iii.  8;  Luke  v. 

The  Collect  is  a  prayer  for  peace  and  quietness. 

The  Epistle  enjoins  Christians  to  be  all  of  one  mind,  to  love  as 
brethren,  not  rendering  evil  for  evil,  but  rather  blessing,  seeking 
to  promote  peace ;  it  reminds  them  that  those  who  suffer  for 
righteousness'  sake  are  happy. 

The  Gospel  relates  the  miraculous  draught  of  fishes,  and  how 
the  disciples  leave  their  occupation  and  follow  Christ. 

The  first  Lessons  close  the  history  of  Jacob,  and  tell  of  the 
prosperous  and  peaceful  termination  of  Joseph's  life.  The  second 
Lessons  contain  an  account  of  the  dissentions  about  ceremonies, 
which  interrupted  the  peace  of  the  Church,  which  was  restored  by 
a  judicious  exposition  of  Christian  liberty ;  Mark  wearies  in  the 
work,  and  forsakes  St.  Paul,  which  occasions  a  rupture  between 
Paul  and  Barnabas,  on  account  of  the  partiality  of  the  latter  for 
his  relative.  St.  Paul  writes  to  "the  Hebrews,  that  righteousness 
is  not  by  the  law,  but  by'  faith  in  Christ,  who  has  made  peace  for 
us  by  his  own  sacrifice. 


SIXTH  SUNDAY  AFTER  TRINITY. 

Ex.  Iii.  aikl  V. ;  Acts  xvii.  :  IIkb.  xi. :  Rom.  vi.  3;  Matt.  v.  20. 

Moses,  acting  as  Shepherd  to  Jethro,  has  a  revelation  from  God 
at  the  burning  bush,  and  receives  a  commission  to  visit  and  deliver 
Israel.  In  the  discharge  of  his  mission,  he  occasions  an  increase 
of  Israel's  inflictions,  and  is  faulted  by  the  people.  He  repairs  to 
God. 

Paul  preaches  Christ  and  the  resurrection  at  Thessalonica,  Be- 


TRmrrT.  113 

rea,  and  Athens.  He  is  driven  from  Thessalonica  and  Berea,  and 
mocked  at  Athens.  In  writing  to  the  Hebrews,  he  recounts  some  of 
the  works  of  faith,  and  defines  it  as  the  evidence  of  things  not  seen. 
The  Apostle  exhorts  the  Romans  that  having  been  baptized  into 
Christ's  death,  they  should  not  live  to  sin,  but  to  righteousness. 

The  Gospel  teaches  that  by  the  righteousness  of  the  law  none 
shall  be  justified. 

SEVENTH  SUNDAY  AFTER  TRINITY. 

Ex.  ix.  and  X. ;  Actsxx.  :  Heb.  xii.; — Rom.  vi.  19;  Mark  viii. 

The  Epistle  represents  the  Christian  as  free  from  the  slavery  of 
sin,  and  in  bonds  to  Christ ;  and  moves  us  to  more  ready  obedience, 
because  of  the  better  wages  which  we  shall  receive. 

The  G-ospel  narrates  the  miracle  of  the  loaves  and  the  fishes. 
As  the  Apostles'  generosity  in  sharing  their  supply  with  the  mul- 
titude is  lost  sight  of,  because  of  the  greater  glory  of  our  Lord's 
providence,  so  let  us  ever  seek  to  direct  the  recipients  of  our 
bounty  to  the  goodness  of  Him  who  will  not  fail  to  provide  for  us 
in  every  emergency. 

The  first  Lessons  detail  the  plagues  of  Egypt. 

The  second  Lessons  tell  of  the  labours  of  St.  Paul,  and  of  the 
motives  which  should  induce  us  to  the  like  devotion,  the  cloud  of 
witnesses  around  us,  and  the  crown  before  us. 


EIGHTH  SUNDAY  AFTER  TRINITY. 

Ex.  xiv.  and  xv.  Acts  xxiv.  Heb.  xiii. — Rom.  viii.  12.  Matt.  vii.  15. 

The  first  Lessons  give  a  history  of  the  exodus,  and  the  com- 
mencement of  the  sojourn  of  Israel  in  the  wilderness  ;  the  song  of 
Moses  is  sublime  in  its  conception,  and  finished  in  its  expression. 

Acts  xxiv.  St.  Paul,  being  arraigned  before  Felix,  makes  an  elo- 
quent defence  against  the  accusations  of  the  orator,  Tcrtullus. 

Hebrews  xiii.  This  chapter  exhorts  to  charity,  faith,  purity, 
hospitality,  obedience,  and  frequent  worship. 

The  Epistle  teaches  that  the  sons  of  God,  who  are  led  by  the 
Spirit,  should  mortify  the  flesh  ;  and  that  they  are  joint  heirs,  and 
joint  sufterers  with  Christ. 

The  Gospel  cautions  us  against  impostors. 
8 


114  THE  LESSONS. 

NINTH  SUNDAY  AFTER  TRINITY, 

Num.  xvi.  and  xxii.  Aors  xvi.  Jas.  i. — 1  Cor.  x    LuKExvi. 

The  first  Lessons  nai'vate  the  rebellion  of  Korah,  Dathan,  and 
Abiram  ;  and  commence  the  history  of  Balak  and  Balaam, 

The  second  Lessons  contain  Paul's  speech  before  Agrippa  ;  and 
the  instructions  of  St.  James  concerning  patience  in  enduring 
trials,  and  the  nature  of  true  religion. 

The  Epistle  cites  the  Israelites  as  our  examples,  all  of  whom 
were  baptized  in  the  cloud,  and  fed  by  Christ  who  gave  them 
bread  from  heaven ;  and  warns  us  of  the  fate  of  those  who  re- 
belled. 

The  Gospel  contains  the  parable  of  the  unjust  steward. 


TENTH  SUNDAY  AFTER  TRINITY. 

Numb,  xxiii.  ami  xxiv.  Acts  xviii.  Jas.  ii. —  1  Cor.  xii.  LuKExix.41. 

The  first  Lessons  continue  the  history  of  Balak  and  Balaam. 

Acts  xviii.  St.  Paul  founds  the  church  at  Corinth  and  Ephesus, 
and  instructs  ApoUos  in  the  doctrine  of  Christ. 

St.  James  insists  on  our  laying  aside  all  worldly  distinctions, 
when  we  come  into  the  church  of  G-od :  he  shows  the  impossi- 
bility of  being  justified  by  the  law,  but  while  he  acknowledges 
that  wo  shall  be  judged  by  "  the  law  of  liberty,"  he  warns  us  that 
we  cannot  have  faith  without  works  ;  that  it  is  not  perfect  faith 
unless  followed  by  works. 

The  Epistle  is  an  instruction  concerning  the  origin,  and  end  of 
spiritual  gifts. 

The  Gospel  exhibits  the  tender  compassion  of  the  Saviour  as 
he  lamented  the  downfall  of  Jerusalem. 


ELEVENTH  SUNDAY  AFTER  TRINITY. 

Deut.  iv  to  V  41,  and  V.  Matt,  xviii.  Jas.  iii. — 1  Cor.  xv.   Luke  xviii. 

The  first  Lessons  give  the  moral  law,  and  exhort  the  people  to 
observe  its  precepts,  by  the  consideration  of  its  own  excellence 
and  the  power  and  majesty  of  its  author, 

St.  Matthew  gives  our  Lord's  injunctions  concerning  humility, 
and  forbearance. 


TRINITY.  115 

St.  James  warns  us  against  the  sins  of  the  tongue. 
The  Epistle  declares  the  substance  of  the  teachings  of  St.  Paul, 
and  gives  evidence  of  his  personal  humility. 

The  Grospel  relates  the  parable  of  the  Pharisee  and  the  publican. 


TWELFTH  SUNDxiY  AFTER  TRINITY. 

Deut.  vi.  and  vii.  Matt.xx.  Jas.  iv. — 2  Cor.  iii.  4.  MarkvILSI. 

The  first  Lessons  contain  various  exhortations  to  promote  the 
observance  of  the  moral  law,  with  threatnings  and  promises. 

St.  Matthew  records  the  parable  of  the  labourers  in  the  vineyard, 
showing  the  justice  and  goodness  of  God ;  and  Christ's  prediction 
of  his  approaching  atonement. 

St.  James  reproves  covetousness  and  lust,  and  exhorts  to 
charity  and  faith. 

The  Epistle  contrasts  the  ministration  of  the  Law  with  the 
ministration  of  the  Gospel. 

The  Gospel  relates  the  curing  of  one  who  was  deaf  and  dumb. 


THIRTEENTH  SUNDAY  AFTER  TRINITY. 

Deut.  viii.  and  ix.  Matt,  xxiii.  Jas.  v. — Gal.  iii.  16.  Luke  x.  23. 

The  first  Lessons  describe  the  goodly  land  to  which  the  Lord 
brought  his  people,  and  the  long  suffering  mercy  which  he  ex- 
ercised towards  Israel,  during  their  provocations  in  the  wilder- 
ness :  they  inculcate  thankfulness. 

St.  Matthew  teaches  that  those  who  are  in  authority  should  be 
obeyed;  that  the  followers  of  Christ  should  be  humble  :  he  de- 
nounces rulers  who  are  arrogant  and  oppressive,  and  also  against 
Jerusalem,  because  of  her  ingratitude. 

St.  James  speaks  of  the  latter  day  vexations  and  troubles  of  the 
children  of  the  world  ;  and  exhorts  to  patience,  gentleness,  prayer, 
and  praise. 

The  Epistle  speaks  of  the  covenant  of  promise  as  having  been 
given  to  Abraham,  and  to  his  seed,  i.  e.  to  Christ ;  and  that  this 
gift  is  of  grace,  not  of  works. 

The  Gospel  begins  with  the  blessedness  of  those  who  hear  the 
Gospel,  and  closes  with  the  parable  of  the  good  Samaritan. 


116  THE  LESSONS/ 

FOURTEENTH  SUNDAY  AFTER  TRINITY. 

Deut.  xxxiii.  and  xxxiv.      Matt.  xxv.      1  Pkt.  i. — Gal.  v.  16.     Luke  xvii.  11. 

The  first  Lessons  tell  of  the  greatness  of  Grod,  and  the  happi- 
ness of  his  people  :  Moses  blesses  the  twelve  tribes,  ascends  Mount 
Nebo,  dies  there,  and  is  succeeded  by  Joshua. 

Matthew  xxv.  contains  the  parable  of  the  virgins  ;  teaching  the 
necessity  of  watchfulness  ;  and  that  of  the  talents  ;  implying 
that  we  are  responsible  to  (xod  for  the  discharge  of  the  duties  of 
our  calling  :  and  a  description  of  the  general  judgment. 

St.  Peter  blesses  God  for  man's  regeneration,  and  exhorts  the 
people  to  holiness  of  life,  and  to  charity. 

The  Epistle  contrasts  the  works  of  the  flesh  with  those  of  the 
Spirit,  and  says  that  the  spiritually  minded  are  not  under  the  con- 
demnation of  the  law,  and  that  the  carnally  minded  shall  not 
inherit  the  kingdom  of  heaven. 

The  Gospel  narrates  the  cleansing  and  ingratitude  of  the  lepers  ; 
and  the  piety,  gratitude,  humility  and  charity  of  the  Samaritan. 


FIFTEENTH  SUNDAY  AFTER  TRINITY. 

Josh,  xxiii.  and  xxiv.     Mark  iv.     1  Pet.  ii. — Gal.  iv.  11.     Matt.Iv.  24. 

The  first  Lessons  rehearse  God's  mighty  acts,  and  his  care  for 
his  people,  who  are  advised  to  love  and  obey  him. 

St.  Mark  records  the  parable  of  the  sower  :  and  other  instruc- 
tions of  our  Lord,  concerning  the  importance  of  glorifying  God  by 
works  of  charity ;  and  of  growth  in  grace ;  also  the  calming  of 
the  tempest  by  the  word  of  Christ. 

St.  Peter  exhorts  us  to  the  discharge  of  Christian  duties. 

The  Epistle  condemns  those  who  advocate  a  legal  justification^ 
and  presents  the  cross  of  Christ  as  an  object  in  which  to  glory. 

The  Gospel  teaches  that  we  cannot  serve  God  and  mammon  ; 
and  that  we  should  put  our  trust  in  God's  providence,  and  seek 
his  favour 

SIXTEENTH  SUNDAY  AFTER  TRINITY. 

Judges  iv.andv.     Makk  xiii.     1  Pet.  iii. — Ephes.  iii.  13.     Luke  vii.  11. 

The  first  Lessons  detail  the  defeat  of  Sisera,  and  the  Song  of 
Deborah. 


TRINITY.  117 

St.  Mark  records  the  declarations  of  our  Lord  concerning  the 
desolation  of  Jerusalem,  and  the  end  of  the  world. 

St.  Peter  explains  the  duties  which  grow  out  of  the  various  re- 
lations of  society. 

The  Epistle  contains  a  twofold  request,  to  Grod,  and  to  the 
people :  the  Apostle's  prayer  to  Grod  consists  of  two  parts  ;  a  peti- 
tion, and  a  thanksgiving ;  in  each  of  which,  he  shows  his  love  for 
the  people. 

The  Gospel  tells  of  the  widow  of  Nain. 


SEVENTEENTH   SUNDAY  AFTER  TRINITY. 

1  Sam.  xii.  andxvii.     LuKExiii.     1  Pet.  iv. — Eph.  iv.  Luke  xiv. 

The  first  Lessons  show  the  ingratitude  of  Israel  in  being  dis- 
satisfied  with  the  government  of  the  Prophets  of  God,  and  desir- 
ing a  king;  and  also  narrate  the  contest  between  David  and 
Goliath. 

St.  Luke  relates  sundry  parables,  and  instructions  of  our  Lord, 
teaching  that  temporal  calamity  is  not  always  a  sure  index  of 
criminality,  that  there  is  a  day  of  grace  :  that  we  may  do  acts  of 
mercy  on  the  Sabbath  day  ;  that  the  grace  of  God  grows,  and 
brings  forth  fruit  in  the  heart,  and  is  difiiisive  :  and  that  we 
should  improve  our  probation. 

St.  Peter  speaks  of  the  near  approach  of  the  end  of  the  world, 
and  urges  Christians  to  redeem  their  misspent  time  ;  warning 
them  of  the  trials  which  await  them,  and  congratulating  such  as 
are  called  to  suffer  for  Christ's  sake. 

The  Epistle  seeks  to  promote  unity  among  Christians  by  the 
consideration  of  their  intimate  connexion  with  the  same  Lord,  by 
the  same  ties. 

The  Gospel  exhibits  the  malice  of  the  Pharisees,  in  watching 
for  occasions  against  our  Lord;  his  mercy  in  healing  the  sick 
man  ;  and  teaches  the  advantage  of  humility. 


EIGHTEENTH  SUNDAY  AFTER  TRINITY. 

2  Sam.  xii.  and  xix.     Luke  xv.     1  Pet.  v. — 1  Con.  i.  4.     Matt.  xxii.  34. 
The  first  Lessons  describe  the  interview  between  Nathan  and 


118  THE  LESSOISTS. 

David,  after  the  death  of  Uriah  ;  and  also  one  of  the  consequences 
of  liis  sin,  namely  the  rebellion  and  death  of  his  son  Absalom. 

The  XV.  chapter  of  Luke  contains  the  parables  of  the  lost 
sheep ;  the  lost  piece  of  silver ;  and  the  prodigal  son ;  all  of 
which  show  the  great  solicitude  of  Heaven  for  man's  salvation. 

St.  Peter  exhorts  presbyters  to  be  attentive  to  their  flocks  ;  and 
he  admonishes  all  the  people  to  be  clothed  with  humility,  to  be 
watchful,  and  to  trust  in  God. 

The  Epistle  is  a  thanksgiving  for  God's  grace  to  his  people,  and 
an  assurance  that  he  will  confirm  them  to  the  end. 

The  Gospel  shows  how  our  Lord  put  the  Pharisees  to  silence, 
and  also  made  manifest  his  own  Divinity. 


NINETEENTH  SUNDAY  AFTER  TRINITY. 

1  KixGsviii.  to  V.  62.     Luke  xx.     2Pet.  1. — EpH.iv.17.     Matt.  ix. 

The  first  Lessons  contain  the  prayer  of  Solomon  at  the  dedica- 
tion of  the  temple. 

St.  Luke  reports  the  failure  of  the  Scribes  and  Pharisees  in 
their  efforts  to  entangle  our  Lord  in  difficulty  with  the  Roman 
Government,  in  the  matter  of  the  tribute  :  also  the  parable  of  the 
vineyard  ;   and  the  doctrine  of  the  resurrection  of  the  dead. 

St.  Peter  writes  to  the  whole  Church  throughout  the  world  as- 
suring them  of  the  certainty  of  those  things  in  which  they  have 
been  taught,  specially  the  Divine  honour  of  our  Lord,  of  which 
the  Apostle  was  witness  in  the  mount. 

The  Epistle  draws  a  line  between  the  walk  and  conversation  of 
those  who  are  alienated  from  God,  and  those  who  have  been  re- 
newed in  the  spirit  of  their  mind,  and  admonishes  the  child  of 
God  to  eschew  the  works  of  the  flesh,  and  follow  Christ. 

The  Gospel  contains  the  narrative  of  the  healing  of  the  sick  of 
the  palsy. 

TWENTIETH  SUNDAY  AFTER  TRINITY. 

1  Kings  xvii.  and  xviii.  John  iii.  2  Peter  ii. — EpH.iv.  15.  Matt.  xxii. 
The  first  Lessons  tell  us  of  Elijah  at  the  brook  Cherith,  where 
he  was  fed  by  the  ravens  ;  and  at  Zarephath,  where  he  was  fed 
from  the  widow's  handfull  of  meal ;  and  at  Mount  Carmel,  where 
he  killed  the  priests  of  Baal,  and  terminated  the  famine  by  ob- 
taininor  from  God  an  abundance  of  rain. 


TRINITY.  -'  119 

St.  Jolm  relates  the  interview  between  our  Lord  and  Nicodo- 
inus  ;  and  declares  the  necessity  of  the  regeneration  of  our  nature ; 
and  the  atonement  about  to  be  made  upon  the  cross,  for  the  sins 
of  the  whole  world  :  the  chapter  concludes  with  the  testimony  of 
John  the  Baptist  concerning  Christ. 

St,  Peter  writes  about  false  teachers. 

The  Epistle  urges  us  to  walk  circumspectly  as  wise  men,  re- 
deeming the  time. 

The  Grospel  teaches  the  doctrine  of  justification  by  faith,  in  the 
parable  of  the  marriage  feast,  and  the  ejection  of  the  guest  who 
sported  his  own  vestments, 

TWENTY-FIRST  SUNDAY  AFTER  TRINITY. 

2  Kings  v.  and  xix.  John  vii.  2  Peter  iii. — Eph.  vi.  10.  John  iv.  46. 

The  first  Lessons :  Naaman,  the  Syrian  leper,  comes  to  'Elisha 
the  prophet,  and  is  cured  ;  G-ehazi,  the  covetous  servant  of  Elisha, 
follows  Naaman,  and  asks  a  gift ;  the  prophet  punishes  him  by 
causing  the  leprosy  of  Naaman  to  cleave  to  him  :  Senacherib  blas- 
phemes the  God  of  Israel,  and  his  army  is  destroyed  by  an  angel, 
and  he  is  slain  by  his  own  sons. 

St.  John  relates  the  disputings  among  the  Jews  at  Jerusalem 
concerning  Christ ;  his  teachings,  and  the  efforts  of  his  enemies 
to  take  him. 

St.  Peter  reminds  the  people  of  the  speedy  dissolution  of  all 
earthly  things,  and  the  resurrection  of  the  dead,  and  urges  them 
to  be  watchful,  lest  that  day  overtake  them  unprepared. 

The  Epistle  exhorts  Christians  to  take,  and  wear  the  panoply 
of  Grod,  warning  them  of  the  power  and  subtlety  of  their  foes. 

The  Grosj)el  relates  the  healing  of  the  Ruler's  son,  and  the  con- 
version of  his  household. 


TWENTY-SECOND  SUNDAY  AFTER  TRINITY. 

Dan.  vi.  and  vii.  John  viii.  1  John  i. — Phil.  i.  3.  Matt,  xviii.  21. 

Daniel  is  cast  into  the  lion's  den ;  his  deliverance  and  exalta- 
tion :  his  vision  of  four  great  dynasties,  and  the  latter-day  glory 
of  the  Church. 

Christ  forgiveth  the  adulteress  ;  and  teacheth  the  people  in  the 
temple,  asserting  his  Divinity  in  such  plain  terms  that  they  at- 
tempt to  stone  him. 


120  THE  LESSONS. 

St.  John  declares  the  Divinity  and  Incarnation  of  our  Lord ; 
and  also  presents  motives  for  a  holy  life,  by  the  consideration  of 
the  purity  and  moral  greatness  of  (iod. 

The  Epistle  presents  a  pattern  of  a  faithful  pastor,  who  remem- 
bers his  absent  flock,  rejoices  in  their  spiritual  welfare,  and  prays 
for  their  advancement. 

The  Gospel  teaches  the  forgiveness  of  injuries. 


TWENTY-THIRD  SUNDAY  AFTER  TRINITY. 

Prov.  i.  and  ii.  John  ix.  1  John  ii. — Phil.  iii.  19.  Matt.  xxii.  15. 

The  first  Lessons  describe  the  beauty  and  preciousness  of  wisdom. 

St.  John  gives  an  account  of  the  healing  of  a  man,  who  was 
born  blind,  and  of  his  excommunication  from  the  Jewish  Church, 
in  consequence  of  his  having  confessed  his  faith  in  Christ. 

St.  John  gives  a  new  commandment,  and  exhorts  Christians  not 
to  love  the  things  of  the  world. 

The  Epistle  moves  us  to  follow  in  the  steps  of  those  holy  men, 
whose  conversation  was  in  heaven,  looking  forward  to  the  resur- 
rection, when  the  flesh  shall  no  longer  vex  us  by  its  corrupting 
influence. 

The  G-ospel  records  the  malice  and  artifice  of  the  Pharisees, 
and  the  triumph  of  Christ :  he  teaches  the  law  of  tribute. 


TWENTY-FOURTH  SUNDAY  AFTER  TRINITY. 

Prov.  iii.  and  viii.  John  x.  1  John  iii. — Col.  i.  3.  Matt.  ix.  18. 

The  first  Lessons  give  the  counsels  of  wisdom,  and  describe  her 
excellence  over  all  other  possessions. 

John  x.,  Christ  the  good  Shepherd,  gives  his  life  for  the  sheep  ; 
the  Divinity  of  our  Lord  is  asserted. 

1  John  iii.  Christians  are  the  sons  of  Grod  ;  they  are  known  by 
their  good  works,  by  their  love  for  each  other  ;  and  they  have  the 
witness  of  the  Spirit. 

The  Epistle  says  that  Grod  is  glorified  by  the  faith  and  love  of 
Christians  :  the  Apostle  prays  for  the  growth  and  steadfastness  of 
his  people. 

The  Gospel  records  the  healing  of  the  woman,  who  had  an  issue 
of  blood  ;  and  the  raising  of  the  Ruler's  daughter. 


THE  SONG  OF  SIMEON.  121 

TWENTY-FIFTH  SUNDAY  AFTER  TRINITY. 

Prov.  xi.  and  xii.  John  xi.  1  John  iv. — Jer.  xxiii.  5.  John  vi.  5. 

The  first  Lessons  teach  that  righteousness  is  more  profitable 
than  riches  ;  and  wisdom  of  more  worth  than  folly. 

St.  John  records  the  raising  of  Lazarus  from  the  dead  ;  and  the 
prophecy  of  Caiaphas,  concerning  the  atonement  of  Christ. 

1  John  iv.  enforces  the  value  of  mutual  love  among  Christians, 
and  gives  two  means  of  detecting  impostors. 

The  Epistle  prophecies  the  Advent  of  Christ,  and  the  return  of 
Israel  to  their  own  land. 

The  Gospel  relates  the  miracle  of  the  multiplication  of  the 
loaves  and  fishes. 


"He,    which   testifieth   these   things,    saith,    'surely   I    come 
quickly  ; '  Amen ;  Even  so,  come,  Lord  Jesus."     Rev.  xxii,  20. 


NUNC  DIMITTIS,  OR  THE  SONQ  OF  SIMEON. 

The  "Nunc  Dimittis "  is  omitted  from  the  American  Prayer 
Book,  but  the  value  and  beauty  of  the  thoughts  which  are  pre- 
sented in  the  following  exposition,  renders  it  worthy  of  preserva- 
tion. 

Luke  ii.  29. — "  Lord,  now  Idlest  thou  thy  servmit  depart  in  peace." 

Sio  ubi  fata  vocant,  udis  abjectus  in  herbis. 

Ad  vada  Mseandri  concinit  albus  olor. 

As  the  swan,  so  Simeon  in  his  old  age,  ready  to  leave  the 
world,  did  sing  more  sweetly  than  ever  he  did  before,  "Lord  now 
lettest,"  &c. 

The  which  hymn  is  a  thanksgiving  to  God,  for  giving  his  Son 
to  redeem  his  servants, 

fl.  He  rejoiceth  in  regard  of  his  own  particular. 
And  it  hatli  two  princi-  I       ver.  29,  30. 
pal  parts  :  in  the  1  2.  In  regard  to  the  general  good  our  Saviour,  Christ, 

[      brought  to  the  whole  world,  ver.  31,  32. 

{1.  His  willingness  to  die,  "Lord  now  lettest  thou 
thy  servant  depart  in  peace." 
2.  The  reason  of  this  willingness, ''  For  mine  eyes 
have  seen  thy  salvation.'' 

"  Lord."     The  papists  often  in  their  life,  specially  at  their  death, 

use  to  commend  themselves  and  their  souls  unto  the  protection  of 

the  blessed  Virgin :  Mary !  mother  of  grace !  do  thou  receive  us  in 


122  NUNC  DIMITTIS. 

the  hdur  of  death,  and  protect  us  from  the  enemy.  This  is  their 
doctrine,  Bellarmine  avoweth  it :  this  is  their  practice,  Father  G  ar- 
net  at  his  execution  used  this  form  of  prayer  twice  publicly.  But 
old  Simeon  hero  forgetting  our  lady,  though  she  ^Ycro  present, 
commends  his  soul  to  the  Lord,  who  redeemed  it,  "  Lord  now  let- 
test  thou,"  &o. 

"  Now."  Simeon  assuredly  was*  not  afraid  to  die  before,  but 
because  a  revelation  was  given  unto  him  from  the  Holy  Ghost  that 
he  should  not  see  death,  until  he  saw  the  Messiah,  he  was  exceed- 
ing desirous  to  live,  that  he  might  see  the  word  of  the  Lord  ful- 
filled. And  therefore  men  abuse  this  example,  saying  they  will 
be  contented  to  die,  when  such  and  such  things  come  to  pass, 
when  all  their  daughters  be  well  married,  and  all  their  sons  well 
placed.  Old  Simeon  had  a  revelation  for  that  he  did,  whereas  we 
have  no  w^  arrant  from  Grod,  for  many  things  we  fondly  desire  ;  so 
that  whether  God  grant  them,  or  not,  we  must  submit  ourselves 
unto  his  good  pleasure,  now  and  ever  ready  to  depart  in  peace, 
when  he  doth  call,  taking  unto  us  the  resolution  of  Job,  "  The 
Lord  giveth,  and  the  Lord  taketh,  blessed  be  the  name  of  the 
Lord." 

"  Lettest  thou."  We  may  not  ourselves  lose  our  souls,  but  let 
God  let  them  out  of  prison.  "We  must  seek  to  mortify  the  •flesh, 
and  to  cast  the  world  out  of  us  : 

God. 

Our  neighbour. 

Ourselves. 

Against  God:  w^ho  saith,  "  Thou  shalt  not  kill:"  if  not  another, 
much  less  thyself  "For  thou  must  love  thy  neighbour  as  thy- 
self :"  first  thyself,  then  thy  neighbour  as  thyself.  The  nearer, 
the  dearer,  "I  kill,  and  give  life,"  saith  the  Lord:  we  are  not  mas- 
ters of  our  life,  but  only  stewards :  and  therefore  may  not  spend 
it,  or  end  it  as  we  please ;  but  as  God,  who  bestowed  it,  will. 

"Against  our  neighbours."  Because  men  are  not  born  for  them- 
selves alone,  but  for  others  also :  being  all  members  of  one  com- 
monwealth and  politic  body ;  so  that  (as  Paul  saith)  "  If  one 
member  suffer,  all  suffer  with  it."  Every  particular  person  is 
part  of  the  whole  state.  This  is  the  true  reason,  why  the  king 
doth  take  so  precise  an  account  of  the  death  even  of  his  basest 
subject,  because  himself  and  the  whole  kingdom  had  interest  in 
him. 


But  to  cast  ourselves  out  of  ^ 
the  world,  is  an  offence  against  ) 


THE  SONG  OF  SIMEON.  123 

''Against  ourselves."  Because  by  natural  instinct  every  crea- 
ture labours  to  preserve  itself;  the  fire  striveth  Mdtli  the  Avater, 
the  water  fighteth  with  the  fire,  the  most  silly  worm  doth  contend 
with  the  most  strong  man  to  preserve  itself;  and  therefore  we 
may  not  butcher  ourselves,  but  expect  God's  leisure  and  pleasure 
to  let  us  depart  in  peace, 

"  Thy  servant."  It  is  not  a  servile  service,  but  a  perfect  free- 
dom to  serve  the  Lord.  And  therefore,  as  the  good  Emperor  The- 
odosius  held  it  more  noble  to  be  a  member  of  the  Church,  than  the 
head  of  the  empire :  so  may  we  resolve  that  it  is  better  to  be  a 
servant  of  God,  than  Lord  of  all  the  world.  For  while  we  serve 
him,  all  other  creatures  on  earth  and  in  heaven  too  serve  us,  Heb. 
i.  14. 

(  Enemy. 
In  choosing  a  master,  every  man  will  ?  i  -.,  )  p^ii     . 

shun  princi pally  three  sorts  of  men:  S         )  a  i. 

^  ^      -^  (  Servant. 

He  serveth  his  greatest  enemy,  who  serveth  the  devil :  his  fel- 
low Avho  serveth  the  lust  of  his  flesh :  his  servant,  who  serveth 
the  world.  It  is  a  base  service  to  serve  the  world  :  for  that  is,  to 
become  a  vassal  unto  our  servants.  It  is  an  uncertain  service  to 
serve  the  flesh :  this  master  is  so  choleric,  so  weak,  so  sickly,  so 
fickle,  that  we  may  look  every  day  to  be  turned  out  of  doors  :  and 
that  which  is  worst  of  all,  he  is  least  contented  when  he  is  most 
satisfied.  Like  to  the  Spaniard,  a  bad  servant,  but  a  worse  master. 
It  is  an  unthrifty  service  to  serve  the  devil,  all  his  wages  is  death : 
the  more  service  we  do  him,  the  Averse  is  our  estate.  But  he  that 
fears  God,  hath  the  greatest  Lord,  who  is  most  able,  and  the  best 
Lord,  who  is  most  willing  to  prefer  his  followers  :  and  therefore 
let  us  say  with  Simeon,  and  boast  with  David  :  "  0  Lord  I  am 
thy  servant,  I  am  thy  servant."  See  the  Epistle  on  Simon  and 
Jude's  day. 

"  Depart."  Here  first  note  the  soul's  immortality:  Death  is  not 
exitus,  but  transitus ;  not  obitus,  but  abitus ;  not  a  dying,  but  a 
departing,  a  transmigration  and  exodus  out  of  our  earthly  pil- 
grimage, unto  our  heavenly  home.  A  passage  from  the  valley  of 
death  unto  the  land  of  the  living. 

David  said  of  his  dead  child,  "  I  shall  go  to  him,  but  he  shall 
not  return  to  me."  Christ  confirms  this  :  Have  you  not  read 
what  is  spoken  of  God,  saying,  "I  am  the  God  of  Abraham,  and 
the  God  of  Isaac :    and  the  God  of  Jacob  ?"     Now  God,  saith 


124  NUNC  DIMITTIS. 

Christ,  is  not  the  God  of  the  dead,  but  of  the  living.  Abraham 
then  is  alive,  Isaac  alive,  Jacob  alive ;  they  cannot  be  said  truly 
dead,  but  (as  Simeon)  here,  departed. 

The  two  receptacles  of  all  souls  after  this  life.  Hell  and  Heaven, 
infallibly  demonstrate  this  point.  Lazarus  dieth,  and  his  soul  is 
presently  conveyed  by  blessed  angels  unto  the  bosom  of  Abraham  : 
unhappy  Dives  dieth,  and  his  soul  is  fetched  and  snatched  away 
by  foul  fiends  into  the  bottomless  pit  of  hell. 

As  God's  eternal  decrees  have  an  end  without  a  beginning :  so 
the  souls  of  men  have  a  beginning  without  an  end.  The  soul 
and  body  part  for  a  time,  but  they  shall  meet  again,  to  receive  an 
irrecoverable  doom,  either  of  "  Come  ye  blessed,"  or  "  Go  ye  cursed." 

Secondly,  note  that  dying  is  the  loosing  of  our  soul  from  her 
bonds  and  fetters :  our  flesh  is  a  sink  of  sin,  the  prison  of  the 
mind,  e-»^«  quasi  <rf^st.  Qui  gloriatur  in  viribus  corporis,  gloria- 
tur  in  viribus  carceris.  And  therefore  when  Plato  saw  one  of  his 
school  was  a  little  too  curious  in  pampering  his  body,  said  wittily : 
what  do  you  mean  to  make  your  prison  so  strong  ?  So  that  a  soul 
departed  is  set  at  liberty,  like  a  bird  that  is  escaped  out  of  a  cage. 
Among  all  other  prisoners  visit  your  own  soul,  for  it  is  inclosed  in 
a  perilous  prison,  said  a  blessed  martyr,  apud  Fox,  pag.  1544. 

The  world  is  so  full  of  evils,  as  that  to  write  them  all,  would  re- 
quire another  world  so  great  as  itself.  Initiu  vitse  csecitas  et 
oblivio  possidet,  progressu  labor,  dolor  exitum,  error  omnia :  child- 
hood is  a  foolish  simplicity,  youth  a  rash  heat,  manhood  a  carking 
carefulness,  old  age  a  noisome  languishing.  It  may  be  said  of  an 
old  man,  as  Bias  of  the  Mariner  ;  Neither  among  the  living,  nor 
the  dead  :  and  (as  Plutarch  of  Sardanapalus,  and  St.  Paul  of  a 
widow  living  in  pleasure)  that  he  is  dead  and  buried,  even  while 
he  liveth  :  and  so  passing  from  age  to  age,  we  pass  from  evil  to 
evil ;  it  is  but  one  wave  driving  another,  until  we  arrive  at  the 
haven  of  death.  Epictetus  spake  more  like  a  divine  than  a  phi- 
losopher. "Man  is  a  fable  of  calamity,  a  catalogue  of  miseries." 
Though  a  king  by  war  or  wile  should  conquer  all  the  proud  earth, 
yet  he  gets  but  a  needle's  point,  a  mote,  a  mite,  a  nit,  a  nothing. 
So  that  while  we  strive .  for  things  of  this  world,  we  fight  as  it 
were  like  children,  for  pins  and  points.  And  therefore  Paul  "  de- 
sired to  bo  loosed,  and  to  be  with  Christ :"  and  Simeon  (as  some 
divines  observe)  prayeth  here  to  be  dismissed,  (as  Ambrose  doth 
read) :  "  Lord  let  loose."     Cyprian  and  Origen,  dimittes,  in  the 


THE  SONG  OF  SIMEON.  125 

future :  as  if  he  should  say,  "  Now  Lord  I  hope  thou  wilt  suffer 
me  to  depart."  Howsoever  the  word  in  the  present,  imports  that 
death  is  a  goal-delivery :  "  Now  Lord  thou  settest  free  thy  ser- 
vant ;"  as  aTfoXveiv  is  used,  Acts  xvi.  35 ;  Luke  xxiii.  17. 

(  External,  )  p^^^^  (  World. 
"Inpeace."     There  are  three  kinds  of  peace:  {  Internal,    >        n      -^  Mind. 

I  Eternal,     )      °^       |  God. 

(  Man  and  man. 

Or  more  plainly,  peace  between  <  (xod  and  man. 

(  Man  and  himself. 

The  last  kind  is  meant  here,  though  assuredly  Simeon  had  all 
three:  for  our  peace  with  God,  and  so  far  as  is  possible,  love  to- 
ward all  men,  breeds  in  us  a  third  peace,  the  which  is  the  con- 
tentation  of  our  mind  and  peace  of  conscience :  for  which  every 
man  ought  to  labour  all  his  life ;  but  at  his  death  especially,  that 
comfortably  departing  he  may  sing  with  old  Simeon,  "Lord  now 
lettest,"  &c. 

I  know  many  men  have  died  discontent  and  raving,  without  any 
sentiment  of  this  comfortable  peace,  to  man's  imagination,  and  yet 
notwithstanding  were  doubtless  Grod's  elect  children.  For,  as  Au- 
gustine, many  works  of  God  concerning  our  salvation  are  done  in, 
and  by  their  contraries.  And  thus  the  child  of  God,  through 
many  tribulations,  and,  to  our  thinking,  through  the  gulf  of  des- 
peration, enters  into  the  kingdom  of  heaven.  The  love  of  God  is 
like  a  sea,  into  which  a  man  is  cast,  he  neither  seeth  bank,  nor 
feeleth  bottom. 

For  there  is  a  two-fold  presence  (  1.  Felt  and  perceived, 
of  God  in  his  children :  (  2.  Secret  and  unknown. 

Sometimes  God  is  not  only  present  with  his  elect,  but  also 
makes  them  sensibly  perceive  it,  as  Simeon  here  did :  and  there- 
fore his  mourning  was  turned  into  mirth,  and  his  sobs  into  songs. 

Again,  sometimes  God  is  present,  but  not  felt:  and  this  secret 
presence  sustains  us  in  all  our  troubles  and  temptations,  it  enter- 
taineth  life  in  our  souls,  when  as  to  our  judgment  we  are  alto- 
gether dead,  as  there  is  life  in  trees  when  they  have  cast  their 
leaves.  And  therefore  let  no  man  be  dismayed,  howsoever  dis- 
mayed :  for  God  doth  never  leave  those  whorri  he  doth  love :  but 
his  comfortable  Spirit  is'a  secret  friend,  and  often  doth  us  much 
good,  when  we  least  perceive  it,  Isa.  xli.  10,  &c.,  xliii.  2. 

"According  to  thy  word."     If  God  promise,  we  may  presume, 


126  NUNC  DIMITTIS. 

"for  he  is  not  like  man,  that  he  should  lie:  neither  as  the  son  of 
man,  that  he  should  repent." 

"For  mine  eyes  have  seen  thy  salvation.  I  have  seen  the  Mes- 
siah in  whom,  and  by  whom  thy  salvation  is  wrought  and  brought 
unto  us.  As  Simeon  saw  Christ's  humanity  with  the  eyes  of  his 
body:  so  he  saw  Christ's  divinity  long  before  with  the  piercing 
eye  of  faith.  He  knew  that  the  little  babe  which  he  lulled  in  his 
arms  was  the  great  God,  whom  the  heaven  of  heavens  could  not 
contain:  and  therefore  believing  in  the  Lord  of  life,  he  was  not 
afraid  of  death :   but  instantly  breaks  forth  into  this  sweet  song. 

Death  is  unwelcome  to  carnal  men,  as  Aristotle  said,  of  all  ter- 
ribles  she  most  terrible.  And  the  true  reason  hereof  is  want  of 
faith,  because  the}^  do  not  unfeignedly  believe  that  Christ  Jesus 
"hath  led  captivity  captive,  that  he  hath  swallowed  up  death  in 
victory  by  his  death,  and  opened  unto  us  the  gates  of  eternal  life." 
The  blessed  thief  upon  the  cross  died  joyfully,  because  he  saw 
Christ,  and  believed  also  that  he  should  pass  from  a  place  of  pain 
to  a  paradise  of  pleasure.  St.  Stephen  died  joyfully,  because  he 
saw  "  the  heavens  open,  and  Christ  standing  at  the  right-hand  of 
the  Father."  Here  Simeon  departed  joyfully,  because  "his  eyes 
saw  the  salvation  of  the  Lord." 

As  there  are  two  degrees  of  faith,  so  two  sorts  of  Christians; 
one  weak,  another  strong.  The  weak  Christian  is  willing  to  live, 
and  patient  to  die :  but  the  strong  patient  to  live,  and  willing  to 
die. 

That  a  man  may  dispart  in  peace  two  things  are  requisite : 

1.  Preparation  before  death ;  2.  A  right  disposition  at  death. 

Both  which  are  procured  only  by  faith  in  Christ.  If  a  man 
wore  to  fight  hand  to  hand  with  a  mighty  dragon,  in  such  wise 
that  either  he  must  kill  or  be  killed,  his  best  course  were  to  be- 
reave him  of  his  poison  and  sting.  Death  is  a  serpent,  and  the 
sting  wherewith  he  woundeth  us,  is  sin:  so  saith  St.  Paul,  "the 
sting  of  death  is  sin."  Now  the  true  believer  understands  and 
knows  assuredly,  that  Christ  Jesus  hath  satisfied  the  law,  and 
then  if  no  law,  no  sin  :  and  if  no  sin,  death  hath  no  sting :  well  may 
death  hiss,  but  it  cannot  hurt :  when  our  unrighteousness  is  for- 
given, and  sin  covered,  Christ  both  in  life  and  death  is  advantage, 
Phil.  i.  21.  Faith  also  procureth  a  right  disposition  and  behaviour 
at  death. 

"  Which  thou  hast  prepared  before  the  face  of  all  people."   The 


THE  SONG  OF  SIMEON.  127 

second    part    of    this    hymn,    concerning    the    general    good    our 
Saviour  brought  to  the  whole  world. 

Wherein  two  points  are  to  O.   What  arc  his  benefits. 

be  noted  especially :  (  2.  To  whom  they  belong. 

The  benefits  are  salvation,  light,  and  glory.  So  that  the  world 
without  Christ,  lieth  in  damnation,  darkness,  and  shame.  Jesus 
is  a  Saviour,  neither  is  there  salvation  in  any  other  :  he  is  the 
"  light  of  the  world,"  and  "  Sun  of  righteousness,"  without  whom 
all  men  sit  in  darkness,  and  in  the  shadow  of  death,  as  Zacharias 
in  his  song :  he  is  our  glory,  without  whom  "  nothing  belongs 
unto  us  but  confusion  and  shame."  These  benefits  are  so  great, 
that  they  ought  to  be  had  in  a  perpetual  remembrance.  Christ 
himself  commanded  his  last  supper  to  be  reiterated  often,  and  the 
Church  enjoineth  this  hymn  to  be  sung  daily,  in  a  thankful 
memorial  hereof. 

But  unto  whom  appertain  these  benefits  ?  Unto  all.  So  saith 
the  text,  "  which  thou  hast  prepared  before  the  face  of  all  people. 
The  Lord  hath  made  bare  his  holy  arm  in  the  sight  of  all  the 
Gentiles,  and  all  the  ends  of  the  earth  shall  see  the  salvation  of 
our  God."  Christ  is  set  up  as  a  sign  to  the  people,  and  happily 
for  this  cause,  among  others,  he  was  born  in  a  common  inn, 
frequented  by  men  of  all  sorts  ;  and  the  first  news  of  the  gospel 
was  preached  in  open  fields,  Luke  ii.  "  as  prepared  before  the  face 
of  all  people." 

But  here  we  must  observe,  that  albeit  salvation  pertains  to  all, 
yet  all  pertain  not  to  it :  none  pertain  to.  it,  but  such  as  take 
benefit  by  it:  and  none  take  benefit  by  it,  no  more  than  by  the 
brazen  serpent,  but  they  who  fix  their  eyes  on  it.  If  we  desire 
salvation,  light  and  glory,  we  must  (as  old  Simeon)  embrace 
Christ  joyfully,  and  hold  him  in  our  arms  of  faith  steadfastly. 

"  To  be  a  light  to  lighten  the  Cxentiles."  If  any  shall  demand 
why  Simeon  here  calls  Christ  the  light  of  the  Gentiles,  and  glory 
of  the  Jews,  rather  than  the  glory  of  the  Gentiles,  and  light  of 
the  Jews  : 

Answer  is  made,  that  there  is  a  two-fold  darkness  :  |  ^ 

(  Ignorance. 

Sin  is  called  in  holy  Scripture  a  work  of  darkness,  for  divers 
respects : 


128  NUNC  DIMITTIS. 

1.  Because  it  is  committed  against  God,  "  who  is  light," 
through  the  suggestion  of  Satan,  "  who  is  the  prince  of  darkness." 

2.  Because  sin  for  the  most  part  is  committed  in  the  dark. 

3.  Because  sin  is  committed  especially  through  the  darkness  of 
understanding :  for  Satan  usually  blindeth  our  eyes  or  reason,  and 
religion,  and  makes  sin  appear  not  in  its  own  name  and  nature, 
but  under  the  name  and  habit  of  virtue. 

Now  in  regard  to  this  kind  of  darkness,  Christ  was  a  light  to 
the  Jews,  as  well  as  to  the  G^entiles  :  Isaiah  Ix.  1  ;  "  Arise  0 
Jerusalem,  be  bright,  for  thy  light  is  come."  John  i.  9;  "  Christ 
doth  lighten  every  man  that  cometh  into  the  world." 

The  second  kind  of  darkness  is  ignorance.  The  Jews  in  this 
respect  were  not  in  such  darkness  as  the  Gentiles  ;  having  the 
law,  the  prophets,  the  sacrifices  and  exercises  of  holy  religion. 

However  Christ  be  the  light  of  all  people,  yet  (as  it  followeth) 
he  is  "  the  glory  of  his  people  Israel,  unto  whom  pertained  the 
adoption,  and  the  glory,  and  the  covenants."  He  was  promised 
unto  them,  born  of  them,  bred  up  with  them,  he  lived,  preached, 
acted  his  great  wonders  among  them :  in  all  which  respects  he 
may  be  fitly  called  Israel's  glory. 

Hence  we  may  learn  :  First,  That  the  gospel  is  the  greatest 
honour  of  a  state. 

Secondly,  That  all  our  glory  depends  on  Christ  our  head,  who 
is  the  king  of  glory. 

Thirdly,  That  a  good  man,  especially  a  good  preacher,  is  a  great 
ornament  to  the  country  wherein  he  liveth  :  Athanasius  is  called 
"  the  eye  of  his  time  ;"  Aibinus,  "  England's  Library  ;"  Melanc- 
thon,  "the  Phoenix  of  Germany  ;"  Christ,   "the  glory  of  Israel." 


AN  EXPOSITION 

OF   THE 

EPISTLES    AND    GOSPELS 

FOB, 

EACH  SUNDAY  IN  THE  YEAR. 

THE  FIRST  SUNDAY  IN  ADVENT. 

,THE  EPISTLE. 

Rom.  XIII.  8. — <'  Oive  nothing  to  any  man  but  this  that  ye  love  one 

another,''''  Sfc. 

It  is  a  good  observation  of  Tertullian,  that  heretics  are  wont 
first  to  persuade,  then  to  teach  :  on  the  contrary,  that  orthodoxes 
used  first  to  teach,  and  then  to  persuade  :  the  which  is  St.  Paul's 
ordinary  method,  first  monere,  then  movere.  This  Epistle  then 
allotted  for  this  day  being  suitable  to  the  rest  of  his  writing, 
offereth  unto  your  consideration  two  principal  points. 

1.  An  admonition  :   "Owe  nothing  to  any  man  but  love." 

1.  From  the  worthiness  of  the  thing:   "  He 
that  loveth,  hath  fulfilled  the  law." 

2.  From  the  fitness  of  the  time  :  "  Consider- 
ing the  season,  that  it  is  now  time,"  &c. 

In  his  admonition  ob-  C  1.  A  precept :  "  Owe  nothing,"  &o. 

serve  two  things  :     (  2.  An  except :   "  But  to  love  one  another." 

rr,i     £•    .   1  ,1    •     •        i  Really '-   "  For  we  may  not  oive.'''' 
The  first  doth  msinu-  1  „   ,,  " 
.      ,,     ,  ,  N  tullv  :   "  Owe  nothin^P 

ate,  that  we  must  pay      )  ^     '     ,,         ,  ^  ^ 

f  (ienerally  :   "  To  any  man." 

Some  divines  have  stretched  this  unto  all  manner  of   duties  as 

well  of  love  as  law  :  making  it  a  conclusion  of  the  former  doctrine  ; 

•"  Grive  to  all   men  their  due  :  tribute  to  whom  tribute,  custom  to 

whom  custom,"  &c.      "  Be  debtors  to  all,  that  ye  may  be  indebted  to 

none  :"  as  Luther  observes,  a  strange,  yet  a  true  saying ;   and   it 

hath  a  parallel,  1  Cor.  iii.  18:  "If  any  man  among  you  seem  to 

be  wise  in  the  world,  let  him  be  a  fool  that  he  may  be  wise."     In 

9 


A  double  reason 
of  the  same  : 


130  THE  EPISTLE. 

like  manner,  lie  that  will  live  out  of  debt  in  the  world,  let  him 
owe  so  much  unto  every  one,  that  he  owe  nothini^  unto  any  one : 
so  Paul  who  kept  nothing  from  any  man,  was  notwithstanding 
through  hi.i  love  debtor  to  many,  servant  to  all.  Others  restrain 
this  unto  peeuniary  debts,  arising  from  promise  or  from  committaL 
Our  promises  are  due  debt,  Psal.  xv, :  "  The  man  that  will  rest 
upon  (iod's  holy  hill,  must  not  swear  to  his  neighbour  and  disap- 
point him,  though  it  be  to  his  oAvn  hindranee."  The  w^ord  of  an 
honest  man  ought  to  be  as  current  as  his  coin.  Pomponius,  an 
heathen  man,  is  reported  to  have  been  so  constant,  as  he  never 
made  a  lie  himself,  nor  could  suffer  a  lie  in  others  :  every  chris- 
tian, and  a  gentleman,  albeit  not  a  christian,  ought  to  be  just  in 
all  his  words,  as  well  as  righteous  in  all  his  ways.  It  is  sound 
counsel  in  affairs  of  the  world ;  fast  bind,  fast  find.  The  seals  of 
men  are  more  regarded  than  their  souls,  Seneca  ;  and  yet  ipse 
dixit  of  a  christian  Pythagoras,  is  as  sufficient,  as  Quod  scrips! 
scripsi,  of  a  Jewish  Pilate. 

Debts,  ex  commisso,  be  manifold :  some  by  borrowing,  some  by 
buying,  some  by  secret  fraud,  some  by  violent  oppression.  It  is 
not  a  fault  simply  to  borrow,  for  then  there  could  be  no  letting,  no 
lending,  no  trading  in  the  world:  then  only  debt  is  deadly  sin, 
when  a  man  hath  neither  means  nor  meaning  to  repay,  Psal. 
xxxvii.  12,  "  The  wicked  borroweth,  and  payeth  not  again." 

Some  men  hold  restitution  a  point  of  popery  :  borrowing  by 
Calvin,  and  paying  by  the  Bible  :  but  Bishop  Latimer  avoweth 
upon  his  credit,  that  in  this  all  writers  agree,  both  old  and  new, 
"  that  restitution  is  necessary  to  salvation:  either  restitntion  open 
or  secret,  or  else  Ae//."  It  is  easy  to  show  that,  in  a  particular 
account,  which  he  delivered  in  a  gross  sum :  first,  it  was  a  re- 
ceived opinion  among  the  fathers  in  the  days  of  Augustine. 
"  Sin  is  not  remitted,  unless  restitution  be  made."  Afterwards 
entertained  of  the  best  civilians,  and  all  the  canonists  and  school- 
men without  exception,  and  still  embraced  of  our  learned  Protes- 
arit  divines,  Illyricus,  Brentius,  Aretius,  in  the  exposition  of  the 
words  of  Zacchcu:s,  "  If  I  have  taken  from  any  man  by  forged 
cavillation,  I  rc;<tore  him  four  fold."  Melancthon,  Zanchius, 
Perkins,  and  all  that  understand  any  thing  at  all.  For  no  man 
except  a  new  man  is  saved  ;  he  must  repent  and  be  born  again, 
Now  where  there  is  unfeigned  repentance,  there  is  contrition  for 


THE  FIRST  SUNDAY  IN  ADVENT.  131 

sin ;   where  contrition  for  sin,  there  detestation  of  sin ;  where  de- 
testation of  sin,  there  followeth  amendment  of  life. 

Zaccheus  renewed  in  mind  was  altered  in  manners.  He  that 
stole  must  steal  no  more  :  such  then  as  detain  the  goods  of  others 
unjustly  without  satisfaction  or  restitution,  are  not  sorry,  but  re- 
joice rather  in  doing  of  evil. 

2.  We  must  pay  fully  :  "  owe  nothing."  Many  men  are  willing 
to  pay  some  part  of  their  debts,  but  they  cannot  endure  to  re- 
store all :  they  will  not  compound,  except  the  creditor  will  take 
ten  shillings  in  the  pound — a  common,  but  not  a  commendable 
course,  for  a  mite  is  debt  as  well  as  a  million;  tam  albeit  na 
tantum  ;  so  good  a  debt,  howsoever  not  so  great  a  debt :  if  we 
must  owe  nothing,  then  there  must  be  full  payment  of  everything. 
If  we  cannot  pay,  God  assuredly  will  accept  of  votal  restitution 
as  well  as  of  actual :  of  that  which  is  in  affect,  as  if  it  had  been 
in  effect.  As  Paul  showeth  in  the  like  case  :  "  For  if  there  be 
first  a  willing  mind,  it  is  accepted  according  to  that  a  man  hath, 
and  not  according  to  that  he  hath  not."  God  accounts  that,  as 
done,  which  a  man  sincerely  desires  to  do,  but  cannot  perform. 

3.  "We  must  pay  generally:  "owe  nothing  to  any:"  whether 
he  be  friend  or  foe,  rich  or  poor,  stranger  or  neighbour  :  restore  all 
to  all.  If  any  man,  corrupting  or  corrupted  in  secular  offices, 
hath  injured  any  whom  he  doth  not  know,  then  his  best  course 
is  to  restore  to  G-od,  that  is,  to  the  Church  and  to  the  poor. 
Touching  these  and  the  like  questions  of  debt,  the  learned  may 
further  examine  Thomas,  Cajetan,  Aragon,  Emanuel  Sa,  with 
many  more  ;  but  the  best  schoolman  in  this  argument  is  thine 
own  conscience  :  For  "  whatsoever  is  not  of  faith  is  sin."  That 
is,  all  thou  condemnest  in  thine  heart  for  sin,  to  thee  is  sin  :  sat- 
isfy then  all  others  so  far,  that  thou  mayest  satisfy  thyself ;  "  owe 
nothing  to  any." 

Yet  this  precept  hath  his  except ;  "  But  this,  that  ye  love  one 
another  : "  here  then  observe  first  a  difference  between  civil  debts 
and  religious.  A  civil  debt  once  paid  is  no  more  due  :  but  charity 
being  paid  is  still  due  :  when  a  man  dischargeth  other  debts,  ob- 
ligation leaves  him,  who  pays,  and  approaches  him  who  is  paid. 
But  in  paying  the  debt  of  love,  the  more  we  give,  the  more  we 
have.  As  Augustine  doth  excellently  gloss  this  Text  :  peruse  the 
cited  Epistle,  for  it  is  short  and  sweet :  of  worldly  wealth  it  may 
be  said  truly  :  It  is  good  where  it  is  rare  ;  but  in  spiritual  riches 


132  THE  EPISTLE. 

it  is  quite  contrary  :  It  is  good  where  it  is  abundant ;  or  as  the 
Philosopher,  better  in  the  word  of  Solomon,  "  He  that  scattereth, 
increaseth  : "  in  this  except  then,  I  note  with  Gorran, 

L  Matter,       i  L  diligatis. 

The    )  Manner,     >    in  the  word    .  invicem. 

(  Privilege,  j  <f  nisi. 

The  matter  is  to  love  :  the  manner  mutually  to  love :  the  privi- 
lege continually  to  love,  "  Owe  nothing  but  love  :  for  he  that 
loveth  another  fullilleth  the  law."  This  is  the  first  reason  in 
forcing  the  former  exhortation ;  and  it  is  taken  from  the  worthi- 
ness of  the  thing.  "  Love  is  the  fulfilling  of  all  the  Law ; " 
which  he  proves  by  this  induction  :  "  Thou  shalt  not  commit 
adultery,  thou  shalt  not  kill,  thou  shalt  not  steal,  thou  shalt  not 
bear  false  witness,  thou  shalt  not  lust :  "  and  if  there  be  any  other 
commandment,  it  is  all  comprehended  in  this  saying  :  namely, 
"  Love  thy  neighbour  as  thyself."  Love  doth  no  evil  unto  his 
neighbour :  in  deed,  forbidden  in  the  sixth,  seventh  and  eighth 
commandments  :  in  word,  forbidden  in  the  ninth :  in  thought, 
forbidden  in  the  tenth.  Love  then  is  the  complement  of  the 
whole  law  concerning  our  duty  to  Grod  and  man.  For  our  love  to 
man  ariseth  originally  from  our  love  to  God  :  "We  love  our  friend 
in  the  Lord  :  our  foe  for  the  Lord.  This  (saith  Luther)  is  the 
shortest  and  longest  Divinity  :  the  shortest  as  touching  the 
words  and  sentence  :  but  as  touching  the  use  and  practice  it  is 
more  large,  more  long,  more  profound,  and  more  high  than  the 
whole  world.  I  shall  often  handle  this  common  place,  especially 
Epistle  on  Q,uinquagesima  Sunday. 

I  come  now  to  the  second  argument,  from  the  fitness  of  the 
time  :  ver.  2.  "  This  also  we  know  the  season,  how  that  it  is 
time,  that  we  should  awake  out  of  sleep  :  for  now  is  our  salvation 
nearer,"  &c.  The  sum  of  it  is,  that  we  must  be  more  studious 
in  performing  our  duty  now  than  heretofore  when  we  did  first 
believe  :  for  we  must  go  forward  and  grow  upward  :  from  grace  to 
grace,  from  virtue  to  virtue,  till  we  be  of  full  growth  in  Christ  Jesus  : 
or  as  it  is  here,  till  we  have  "  put  on  the  Lord  Jesus."  A  violent 
motion  is  quick  in  the  beginning,  but  slow  in  the  end  :  a  stone 
cast  upward,  is  then  most  weak  when  it  is  most  high  ;  but  a 
natural  motion  is  slow  in  the  beginning,  but  quicker  in  the  end  : 
for  if  a  man  from  a  tower  cast  a  stone  downward,  the  nearer  to 
the  centre,  the  quicker  is  the  motion  :  and  therefore  when  a  man 


THE  FIRST  SUNDAY  IN  ADVENT.  133 

at  his  first  conversion  is  exceeding  quick,  but  afterward  waxeth 
every  day  slower  and  slower  in  the  ways  of  the  Lord,  his  motion 
is  not  natural  and  kind,  but  forged  and  forced :  otherwise  the 
longer  he  liveth,  and  the  nearer  he  comes  to  the  mark,  the  more 
swiftly  would  he  run,  the  more  vehemently  contend  for  that  ever- 
lasting crown,  which  he  shall  obtain  at  his  racels  end. 

"  The  night  is  passed,  and  the  day  is  come."  Some  by  night 
understand  the  life  present ;  and  by  day  the  world  to  come  ;  in 
this  life  many  things  are  hidden  as  in  the  dark,  but  at  the  last 
and  dreadful  day,  the  books  and  registers  of  all  our  actions  shall 
be  laid  open,  and  all  things  appear  naked  as  they  are,  to  G-od, 
men,  angels,  devils.  If  we  make  but  twelve  hours  in  our  night 
and  six  ages  in  the  world,  as  usually  divines  account ;  then  five 
thousand  years,  that  is,  ten  hours  of  the  night  were  past,  when 
Paul  wrote  this  :  and  since  that  almost  sixteen  hundred  years, 
that  is,  an  hour  and  a  half  and  a  quarter ;  so  that  now  there  can 
remain  but  some  few  minutes,  and  then  the  terrible  day  of  the 
Lord  will  come,  "  When  the  heavens  shall  pass  away  with  a 
noise,  and  the  elements  shall  melt  with  heat,  and  the  earth  with 
the  works  therein  shall  be  burnt  up."  Wherefore  seeing  the  end 
of  this  night,  and  beginning  of  that  day  is  at  hand,  let  us  cast 
away  the  works  of  darkness,  and  put  on  the  whole  armour  of 
light. 

Others  more  fitly  by  night  understand  the  time  of  ignorance ; 
by  day,  the  time  of  knowledge  :  by  night,  the  law  wherein  our 
Saviour  Christ  was  only  shadowed ;  by  day,  the  Ciospel  wherein 
he  is  openly  showed  :  and  so  salvation  is  nearer  because  clearer. 
Our  Apostle's  argument  then  is  like  that  of  John  the  Baptist ; 
''  Repent,  for  the  kingdom  of  God  is  at  hand,"  Matt.  iii.  2. 

The  Gospel  is  the  day,  Christ  is  the  light :  faith  is  the  eye 
which  apprehends  this  light ;  and  therefore  seeing  the  day  is 
come,  let  us  cast  away  the  works  of  darkness,  and  put  on  the  ar- 
mour of  light. 

Sinners  are  called  the  works  of  darkness  :  "  The  fool  maketh  a 
mock  of  sin  :"  as  Abner  called  fighting  a  sport :  "  Let  the  young 
men  arise  and  play  before  us  :  "  so  many  men  make  sin  their  or- 
dinary pastime  :  but  our  Apostle  terms  it  a  work,  and  the  wise 
man  a  weary  work  too  :  Wisd.  v.  7.  "  We  have  wearied  our- 
selves in  the  ways  of  wickedness  :  "  a  work  it  is,  but  black  work : 
a  deed  of  darkness ;  in  that  it  doth  begin  from  Satan,  who  is  the 


134  THE   EPISTLE. 

prince  of  darkness,  and  end  in  hell,  which  is  utter  darkness.     See 
the  song  of  Simeon  :   and  Aquin.  lect.  3,  upon  this  chapter. 

Holy  virtues  are  called  armour  of  light :  armour,  because  with 
them  a  Christian  must  fight  against  his  enemies :  Eph.  vi.  See 
Epist.  Dom.  21,  post  Trin.     Light  in  three  respects. 

1.  x\s  proceeding  from  God,  who  is  the  Father  of  lights : 
Jam.  i.  17. 

2.  Shining  before  men,  as  lights  in  the  world  :  Matt.  v.  16. 

3.  Enduring  the  light  :  John  iii.  20,  21.  "  He  that  doeth  evil, 
hateth  the  light :  but  he  that  doeth  truth,  cometh  to  the  light." 

"  Let  us  walk  honestly,"  &c.  That  is,  comely:  night-walkers 
are  negligent  in  their  habits,  an  old  gown  will  serve  their  turn, 
without  ruff  or  cuff,  or  other  handsome  trim.  But  in  the  day 
men  are  ashamed,  except  they  be  in  some  good  fashion  according 
to  their  quality.  Seeing  then  the  night  is  past,  and  the  day  is 
come,  let  us  put  off  our  night  clothes,  and  put  on  our  apparel  for 
the  day,  so  walking  as  we  care  not  who  seeth  us,  in  all  comeli- 
ness and  honesty.  The  drunkard  is  in  his  night-gown  :  the  forni- 
cator is  in  his  night-gown  ;  the  factious  schismatic  full  of  strife 
in  his  night-gown  too  :  for  he  loves  no  comeliness  in  the  Church. 

"  Not  in  eating  and  drinking,  neither  in  chambering  and  wan- 
tonness, neither  in  strife  and  envying."  Here  the  Novelists  ex- 
cept against  our  translation.  For  we  should  read  surfeiting  and 
drunkenness. 

In  general  concerning  mistranslation,  I  refer  them  unto  those 
whom  it  more  properly  concerns  ;  I  know,  they  know  we  can 
easily  find  faults  in  the  Geneva  translation  of  the  Psalms  in  Eng- 
glish  metre  used  most,  and  preferred  best  of  all  Scriptures  in  their 
private  and  public  devotions.  If  a  Salamandry  spirit  should  tra- 
duce that  godly  labour,  as  the  silenced  ministers  have  wronged 
our  "  Communion  Book,"  he  would  object  peradventure  that  some- 
time there  wants  in  it  reason,  as  well  as  rhyme.  Lactantius  re- 
ports of  Arcesilas,  that  having  thoroughly  considered  the  contra- 
dictions and  oppositions  of  philosophers  one  against  another,  in 
fine  contemned  them  all :  even  so  worldlings  and  atheists,  pend- 
ing the  differences  of  Christians  in  matters  of  religion,  have  re- 
solved to  be  of  no  religion.  And  understanding  the  violent  con- 
tentions about  forms  of  prayer,  and  translations  of  Scriptures,  use 
no  prayer,  no  Bible,  but  make  Lucian  their  Old  Testament,  and 
Machiavell  their  New. 

The  Church,  like  Paul,  means  too  much  eating  and  drinking, 


THE  FIRST  SUNDAY  IN  ADVENT.  135 

for  it  is  lawful  to  eat  all  manner  of  meat,  whether  it  be  flesh  or 
fish.  But  there  be  certain  hedges  over  which  we  may  not  leap : 
The  first  hedge  is  Levit.  xix.  26.  "  Thou  shalt  not  eat  the  flesh 
with  the  blood  :  "  that  is  to  say,  raw  flesh :  for  if  we  should  or- 
dinarily devour  raw  flesh,  it  would  engender  in  us  a  certain  cru- 
elty, so  that  at  length  we  should  eat  one  another,  as  divines  ex- 
pound that  place.  We  may  not  be  cannibals  or  man-eaters,  against 
this  sin  Grod  hath  set  an  high  hedge.  "  Thou  shalt  not  kill  :  " 
extreme  famine  made  mothers  murderers,  and  turned  the  sanc- 
tuary of  life  into  the  shambles  of  death  :  extreme  necessity  breaks 
all  hedges  of  nurture  and  nature  :  but  in  ordinary  course,  man  is 
no  meat  for  man  :  but  as  Ignatius  said,  only  manchet  for  God,  a 
service  and  sacrifice  for  his  maker.  Happily  some  will  say,  well 
then,  if  I  devour  not  man's  flesh,  I  may  eat  whatsoever  1  list, 
howsoever  I  get  it.  No,  God  hath  set  a  second  hedge  ;  "  Thou 
shalt  not  steal :  "  thou  mayest  not  take  thy  neighbour's  ox  out  of 
his  stall,  nor  his  sheep  out  of  his  fold,  nor  his  fish  out  of  his  pool, 
but  thou  must  feed  on  thine  own  meat  brought  into  thine  own 
house,  or  brought  up  in  thine  house,  on  that  only  which  is  given 
or  gotten  honestly. 

Neither  mayest  thou  commit  gluttony  with  thine  own,  for 
there  is  a  third  hedge,  Luke  xxi.  34.  "  Take  heed  to  yourselves, 
lest  at  any  time  your  hearts  be  oppressed  with  surfeiting  and 
drunkenness."  The  gut  is  a  gulf,  vitse  Charybdis,  as  Diogenes 
aptly :  for  some  men  draw  all  their  patrimony  through  their  throat. 
As  the  Babylonians  used  daily  to  sacrifice  to  their  Bel ;  so  the 
glutton  to  his  belly;  making  it  his  God,  Phil.  iii.  19.  Eat 
therefore  moderately  meat  that  is  meet,  not  too  much,  but  so 
much  as  doth  neither  exceed  nor  fall  short  of  what  is  requisite. 

It  is  lawful  sometimes  to  feast,  and  to  provide  delicates  as  well 
as  cates  ;  using  dainty  bread  instead  of  daily  bread  ;  but  we  may 
not  with  the  rich  epicure  fare  deliciously  every  day,  for  this  is 
dissipare,  non  dispensare  bona  Domini,  prodigally  to  waste,  not 
frugally  to  spend  the  gifts  of  our  Lord  bestowed  upon  us  :  neither 
mayest  thou  take  measurably  what  and  when  thou  list,  for  there 
is  a  fourth  hedge,  Rom.  xiv.  15.  "  Destroy  not  him  with  thy 
meat  for  whom  Christ  died."  Have  respect  to  thine  own  and 
others'  conscience :  first,  thou  must  instruct  thy  brother  in  the 
truth,  and  then  if  he  continue  still  in  his  old  Mumpsimus,  and 
will  not  believe,  but  is  offended  out  of  obstinate  wickedness  rather 
than  any  weakness,  eat,  not  regarding  his  frowardness,  especially 


136  THE  EPISTLE. 

where  the  prince's  law  commands  thee  to  eat,  for  that  is  another 
hedge,  Rom.  xiii.  1.  "  Let  every  soul  submit  himself  unto  the 
avithority  of  the  higher  power."  Observing  of  Lent  and  fish-days 
is  a  policy  of  the  state  for  the  maintenance  of  fisher-towns,  and 
increase  of  fishermen,  and  therefore  this  statute  must  be  obeyed 
not  only  for  fear  of  punishment,  but  also  for  conscience,  saitli 
Paul :  I  say  conscience  not  of  the  thing,  which  of  its  own  nature 
is  indifferent,  but  of  our  obedience,  which  by  the  law  of  God  we 
owe  to  the  magistrate.  The  particular  laws  of  princes  grounded 
upon  the  general  laws  of  Grod,  even  in  things  indifferent,  makes 
our  obedience  not  indifferent  but  necessary.  Thus  thou  mayst 
eat  food  of  thine  own  moderately,  without  offence  to  thy  brother, 
or  disobedience  to  thy  governour. 

Concerning  drunkenness  and  the  rest,  often  elsewhere.  Yet  by 
the  way  note  the  craftiness  of  the  devil,  and  unhappiness  of  sin, 
which  seldom  or  never  cometh  alone ;  it  is  unlike  the  rail,  which 
flieth  solitary,  and  in  this  respect  most  like  the  partridge,  who 
call  one  another  till  they  make  a  covey.  First,  Paul  brings  in  sin 
by  the  brace,  gluttony  and  drunkenness;  chambering  and  wan- 
tonness ;  strife  and  envying ;  then  as  it  were  by  the  whole  covey, 
for  all  these  birds  of  a  feather  fly  together ;  immoderate  diet  be- 
gets chambering,  chambering  \Yantonness,  wantonness  strife,  strife 
envying ;  this  sin  doth  first  couple,  then  increase.  This  text 
ought  to  be  regarded  of  us  the  more,  because  it  was  the  very 
place  to  which  Augustine,  that  renowned  doctor,  by  a  voice  from 
heaven  was  directed  at  his  first  conversion,  as  himself  witnesseth. 
Lib.  8  ;  confess,  cap.  12. 

"  Put  ye  on  the  Lord  Jesus  Christ."  As  we  must  put  off  the 
old  man,  so  put  on  the  new  man,  and  that  is  done  two  ways, 
either  by  putting  on  his  merits,  or  by  putting  on  his  manners. 
Our  Saviour  Christ  in  his  life,  but  in  his  death  especially  wrought 
for  us  a  garment  of  salvation,  and  a  long  white  robe  of  righteous- 
ness :  now  the  spiritual  hand  of  faith  must  apprehend  and  fit  this 
wedding  apparel  on  us  in  such  sort,  that  all  our  unrighteousness 
may  be  forgiven,  and  all  our  sins  covered. 

Secondly,  we  must  put  on  the  manners  and  excellent  virtues 
of  Christ,  in  whom  was  no  work  of  darkness,  but  all  armour  of 
light ;  so  the  phrase  is  used.  Job  xxix.  14,  "  I  put  on  justice  and 
it  covered  me,  my  judgment  was  a  robe  and  a  crown."  This  ap- 
parel is  the  true  Perpetuan,  never  the  worse,  but  the  better  for 
wearing. 


THE  FIRST  SUNDAY  IN  ADVENT.  137 

THE  GOSPEL. 

Matt.  xxi.  1. — "  And  ivhen  they  dreiv  nigh  unto  Jerusalem,^''  Sfc. 

Christ  is  Alpha  and  Omega,  the  first  and  the  last,  the  begin- 
ning and  ending,  wherefore  the  Church  allotting  a  several  Scrip- 
ture for  every  several  Sunday  throughout  the  whole  year,  begins 
and  ends  with  the  coming  of  Christ :  for  the  conclusion  of  the 
last  gospel  appointed  for  the  last  Sunday,  is,  "of  a  truth,  this  is 
the  same  prophet  that  should  come  into  the  world ;"  and  the  first 
sentence  in  the  first  gospel  for  the  first  Sunday,  "  Behold  thy  king 
Cometh  unto  thee."  Wherein  the  Church  imitated  the  method  of 
God's  own  Spirit :  for  as  the  first  prophecy  mentioned  in  the  Old 
Testament,  is,  "  The  seed  of  the  woman  shall  bruise  the  serpent's 
head :"  and  the  first  history  delivered  in  the  New  Testament  is, 
"  The  book  of  the  generation  of  Jesus  Christ ;"  so  the  first  gospel 
on  the  first  Dominical,  according  to  the  Church's  account  is  Ad- 
ventual,  a  Scripture  describing  Christ  and  his  kingdom,  fitting 
the  text  unto  the  time  :  teaching  us  hereby  two  things  espe- 
cially: first,  what  manner  of  person  the  Messiah  is  who  doth 
come,  secondly,  what  manner  of  persons  we  should  be  now  he  is 
come. 

r  Preface,  All  this  was  done  that  it  might  be  fulfilled 
In  the  former  part  J       which  was  spoken  of  by  the  Prophet :  ver.  4. 
observe  two  points  a   (  Prophecy,  taken  out  of  Zach.  ix.  9.     Tell  the  daughter 
[       of  Sion,  &c. 

"  All  this  was  done  that  it  might  be  fulfilled."  An  usual  phrase 
with  our  Evangelist,  as  Ch.  i.  22  ;  Ch.  viii.  17  ;  Ch.  xxvii.  35.  It 
doth  insinuate  the  sweet  harmony  between  the  Prophets  and  Apos- 
tles, as  Numenius  said,  Plato  was  nothing  else  but  Moses  trans- 
lated out  of  Hebrew  into  Grreek,  and  Ascham,  that  Virgil  is  no- 
thing else  but  Homer  turned  out  of  Gfreek  into  Latin,  and  as  the 
Novelists  affirm,  that  our  Communion  Book  is  nothing  else  but 
the  Roman  Missal  and  Portuis  thrust  out  of  Latin  into  Eno-lish, 
and  as  divines  have  censured  Cyprian  to  be  nothing  else  but  Ter- 
tullian  in  a  more  familiar  and  elegant  style  :  so  the  New  Testa- 
ment is  nothing  else  as  it  were,  but  an  exposition  of  the  Old. 
That  difference  which  Zeno  put  between  Logic  and  Rhetoric,  di- 
vines usually  make  between  the  law  and  the  gospel,  the  law  like 
the  fist  shut,  the  gospel  like  the  hand  open  :  The  gospel  a  revealed 
law,  the  law  a  hidden  gospel. 

This  harmonical  consent  may  serve  to  confound  our  adversaries, 


138  THE  GOSPEL. 

and  to  comfort  ourselves.  It  doth  abundantly  confute  obstinate 
Jews,  who  expect  another  Messiah  to  come,  conceiting  as  yet  all 
things  not  to  be  done  in  the  gosjiel,  which  was  said  of  him  in 
the  law,  so  that  whereas  the  great  question  of  the  world  is,  Who 
is  that  Christ  ?  and  the  great  question  of  the  Church,  AVho  is  that 
antichrist  ?  the  Jewish  rabbins  are  ignorant  in  both. 

Secondly,  this  harmony  convinceth  all  such  heretics,  as  hold, 
two  sundry  disagreeing  Grods  to  be  the  authors  of  the  two  testa- 
ments, one  of  the  law,  another  of  the  gospel. 

It  affordeth  also  comfort ;  first  in  general,  it  may  persuade  the 
conscience  that  the  Bible  is  the  book  of  Grod.  For  if  Ptolemy 
was  astonished  at  the  seventy-two  interpreters,  because  being 
placed  in  sundry  rooms,  and  never  conferring  nor  seeing  one  ano- 
ther, did  notwithstanding  write  the  same,  not  only  for  sense  of 
matter,  but  in  sound  of  words  upon  the  self-same  text,  as  Justin 
Martyr  and  Augustine  report,  then  how  should  we  be  moved  with 
the  most  admirable  divine  concordance  between  the  prophets  and 
apostles,  who  writing  the  word  of  God  in  divers  places,  at  divers 
times,  upon  divers  occasions,  do  notwithstanding  agree  so  gene- 
rally, that  they  seem  not  divers  penmen,  but  rather  indeed  only 
*  divers  pens  of  one  and  the  same  writer. 

In  more  particular,  it  may  strengthen  our  faith  in  the  gracious 
promises  of  Almighty  God,  he  speaks  the  word,  and  it  is  done ; 
commands,  and  it  is  effected.  Heaven  and  earth  shall  pass,  but 
not  one  jot  of  his  word  shall  perish.  He  promised  by  Zachary 
that  the  Messiah  of  the  world  should  come,  and  he  tells  us  here 
by  Matthew  that  he  is  come:  "All  this  was  done  that  it  might 
be  fulfilled  which  was  spoken  by  the  prophet :  Behold  thy  King 
Cometh  unto  thee."  Thus  much  of  the  preface  generally,  now  to 
sift  the  words  severally. 

That,  is  taken  here,  non  causaliter,  sed  consecutive,  not  for  an 
efficient  cause,  but  rather  for  a  consequence  and  event.  Christ 
did  not  thus  ride  into  Jerusalem  because  Zachary  foretold  it,  but 
Zachary  foretold  it  because  Christ  would  thus  ride :  Christ  being 
the  complement  of  the  prophets,  and  end  of  the  law,  yet  the  word 
that,  insinuates  (as  Chrysostom  notes)  the  final  cause  why  Christ 
did  thus  ride,  namely,  to  certify  the  Jews  how  that  himself  only 
was  that  king  of  whom  their  prophet  Zachary  did  thus  speak,  but 
none  but  he  was  king  of  the  Jews,  and  Messias  of  the  world. 

"  Fulfilled."     A  prophecy  may  be  said  to  be  fulfilled  four  ways, 


THE  FIRST  SUNDAY  IN  ADVENT.  139 

especially  :  1.  When  the  self-same  thing  comes  to  pass  which  was 
literally  delivered  in  the  prophecy.  So,  St.  Matthew,  ch.  i.  22, 
saith  Isaiah's  prophecy,  "  Behold  a  virgin  shall  conceive,"  &c., 
was  fulfilled  by  Mary,  who  brought  forth  a  son. 

2.  When  the  thing  allegorically  signified  is  fulfilled,  as  Exod. 
xii.  46,  it  is  said  of  the  paschal  lambs,  "  I  shall  not  break  a  bone 
thereof ;  "  yet  St.  John,  xix.  36,  affirms  this  to  be  fulfilled  in 
Christ :  "  The  soldiers  break  not  his  legs,  that  the  Scriptures 
should  bo  fulfilled.  Not  a  bone  of  him  shall  be  broken," 

3.  When,  as  neither  the  thing  literally  nor  allegorically  meant, 
but  some  other  like  is  done  :  so  Christ,  Matt,  xv.,  tells  the  people 
in  his  time,  that  the  words  of  Esay,  "This  people  draweth  near 
to  me  with  their  mouths,"  &c.,  were  fulfilled  in  him  :  "  0  hypo- 
crites, Esay  prophecied  well  of  you,"  that  is,  of  such  as  are  like 
unto  you. 

4.  When  as  it  is  daily  more  and  more  fulfilled,  as  James  ii.  23, 
the  Scripture  was  fulfilled  which  saith,  "  Abraham  believed  God," 
Abraham  assuredly  believed  G-od  before,  but  his  offering  up  of 
Isaac  was  a  greater  probate  of  his  faith  :  then  the  Scripture  was 
fulfilled,  that  is,  more  and  more  fulfilled,  when  Abraham  thus  far 
trusted  in  God.  Now  Christ  fulfilled  Zachary's  saying  in  a  literal 
and  plain  sense,  for  he  sent  for  an  ass,  and  rode  thereon  into 
Jerusalem,  "  That  it  might  be  fulfilled  which  was  spoken  by 
the  prophet.  Rejoice,  0  daughter  of  Zion,  for  behold  thy  king 
Cometh,"  &c. 

St.  John  and  St.  Matthew  relate  not  the  precise  text  of  Zachary, 
but  keeping  the  sense,  they  somewhat  alter  the  words.  On  the 
contrary,  blasphemous  heretics  and  atheists  used  to  keep  the 
words  of  Scripture,  but  altogether  to  change  the  sense.  Children 
full  fed  often  play  with  their  meat :  so  Lucianists  of  our  time 
play  with  the  food  of  their  souls,  making  the  Bible  their  babble. 
The  Lord  who  will  not  suffer  his  name  to  be  taken  in  vain,  mend 
or  end  them. 

As  for  heretics,  it  is  always  their  custom  to  make  the  Scrip- 
tures a  shipman's  hose,  wreathing  and  wresting  them  every  way  to 
serve  their  turn :  First  they  make  their  sermon,  and  then  they 
look  for  a  text. 

Herein  the  papists  of  latter  times  most  offend,  who  do  not  only 
feign  new  fathers,  and  falsify  the  old  doctors,  putting  out,  putting 
in,  chopping  and  changing,  as  shall  best  fit  their  purpose  ;  so  that 


140  THE   GOSPEL. 

the  fathers  (as  Reverend  Jewel  said)  are  no  fathers,  but  their 
children,  no  doctors,  but  their  scholars,  uttering  not  their  own 
mind,  but  what  the  papists  enforce  them  to  speak  :  they  do  not,  I 
say,  wrong  human  authors  only,  but  also  presume  to  censure  and 
•construe  (rod's  own  books  as  they  list. 

Sometime  they  cite  the  beginning  without  the  end,  sometime 
the  end  without  the  beginning,  sometime  they  take  the  words 
against  the  meaning,  sometime  they  make  a  meaning  against  the 
words,  and  so  "  they  do  not  receive,  but  give  the  Gospel,"  as  Mal- 
donate  fitly :  not  admit  the  old  Scripture,  but  upon  the  point 
coin  a  new :  for  in  controverted  places,  either  they  suppress  the 
words,  or  else  not  express  the  sense  :  as  if  a  man  should  pick 
away  the  corn,  and  give  us  the  chaft",  or  convey  away  the  jewels, 
and  throw  us  the  bag.  The  blessed  evangelists  had  warrant  from 
God,  and  we  warrant  from  them  to  quote  Scripture,  sometime 
more  fully  for  explication,  and  sometime  more  shortly  for  brevity, 
yet  without  alteration  of  the  sense,  though  there  be  some  little 
alteration  of  the  sentence.  Marlorat's  annotation  is  good,  that 
our  evangelist  and  others  do  not  always  repeat  the  very  words  in 
the  prophets  and  the  law,  that  we  might  hereby  take  occasion  to 
peruse  the  text,  and  to  confer  ])lace  with  place.  Let  us  then  ex- 
amine the  words  in  Zachary,  which  are  these  :  "  Rejoice  greatly, 
O  daughter  Sion ;  shout  for  joy,  0  daughter  Jerusalem ;  Behold 
thy  king  cometh  unto  thee." 

(   Exultation  :  Rejoice  greatly,  &c. 
They  contain  two  re-  )  Exaltation,  or  commendation  of  Christ,  as  a  reason  of 
markable points:  an      \       this  exceeding  joy:    '-Behold;  tliy  King  cometh 
'       unto  thee,  just,  meek,"  &c. 

[  Principal,  God  :  for  the  word  of 
1       the  Lord  came  to  Zacharie. 
chap,  i.,  verse  1,  this  then  is 
not  the  word  of  man,  but  the 
voice  of  God. 
Instrumental  :  Zacharie. 


Exhorting 


!  Persons 
^.  Exhorted,  Jerusalem. 
Act,  rejoice. 
In  that  Zacharie  was  God's  organ,  mark  the  worthiness  of  holy 
prophets,  as  being  the  very  tongues  and  pens  of  the  blessed  Spirit : 
and  this  dignity  belongeth  also  to  their  successors,  apostles,  and 
other  preachers  of  the  word  ;  for  St,  Mathew  speaks  in  the  plural 
number,  diote,  tell  ye;  concluding  the  prophets  and  preachers, 
whose  office  is  to  tell  Jerusalem  that  her  King  and  Saviour  is  come 
into  the  w^orld  to  seek  and  save  that  which  is  lost. 


THE  FIRST  SUNDAY  IN  ADVENT.  141 

Almighty  Grod  hath  had  in  all  ages,  either  Patriarchs,  or  Proph- 
ets, or  Apostles,  or  Preachers,  a  Moses,  or  an  Elias,  a  Zacharie, 
or  a  Paul,  or  an  Athanasius,  or  an  Augustine,  or  a  Luther,  or  a 
Jewell,  by  whom  he  spake  to  his  beloved  Spouse  comfortably,  re- 
joice greatly  daughter  Sion :  especially  the  Lord  useth  to  choose 
Zacharies,  that  is,  such  as  are  mindful  of  God,  such  as  delight  in 
the  law  of  the  Lord,  and  exercise  themselves  therein  day  and  night. 
The  persons  exhorted  are,  daughter  Zion,  and  daughter  Jerusa- 
lem, that  is,  according  to  the  vulgar  Hebraism,  Zion  and  Jerusa- 
lem. 

Now  Jerusalem  was  the  metropolis  of  the  Jews,  and  Zion  an 
eminent  mount  adjoining  to  Jerusalem,  and  at  this  time  the  Jews 
were  the  people  of  Clod,  and  Jerusalem  the  city  of  Grod.  At  Salem 
was  his  tabernacle,  and  his  dwelling  in  Zion.  Whereas  therefore 
St.  Matthew,  Tell  ye  the  daughter  of  Zion,  he  meaneth,  using  a 
synecdoche,  Jerusalem.  And  whereas  Zachary  names  Jerusalem, 
he  m^eaneth,  the  Church  of  God  over  the  face  of  the  whole  earth, 
of  which  Jerusalem  is  a  figure,  and  so  the  text  is  to  be  construed 
typically,  not  topically ;  for  this  joy  concerns  the  Gentile  so  well 
as  the  Jew,  the  one  as  the  root,  the  other  as  the  branch,  as  Paul 
showeth  in  his  Epistle  to  the  Romans,  ch.  ii.  Indeed  Christ  is 
the  glory  of  his  people  Israel,  but  he  is  the  light  of  the  Gentiles, 
illuminating  all  such  as  sit  in  darkness,  and  in  the  shadow  of 
death. 

Here  then  observe  that  Christ  is  the  Church's  joy,  and  only  the 
Church's  joy :  dumb  idols  are  the  Gentile's  joy :  Mahomet  is  the 
Turk's  joy :  Circumcision  is  the  Jew's  joy :  Antichrist  is  the  Baby- 
lonian's joy:  the  devil  Calicute's  joy  :  but  only  Christ  is  our  joy: 
we  will  rejoice  and  be  glad  in  thee ;  "I  am  my  beloved's,  and  my 
beloved  is  mine ;"  Christ  is  so  much  the  Church's,  as  that  he  is 
none  other's  joy :  for  as  Cyprian  and  other  Catholic  doctors ;  He 
that  hath  not  the  Church  for  his  mother,  hath  not  God  for  his 
father :  and  he  that  hath  not  God  for  his  father,  hath  not  Christ 
for  his  saviour.  Through  the  door  of  the  church  wo  enter  the 
door  of  Paradise.     No  Church,  no  Christ ;  no  Christ,  no  joy. 

This  exultation  appertains  only  to  the  Church :   He  that  is  not 
a  son  of  Zion,  a  citizen  of  Jerusalem,  is  in  the  gall  of  bitterness, 
and  hath  no  part  nor  portion  in  this  happiness. 
Now  concerning  the  act,  the  matter  is,  to  rejoice. 
The  manner  greatly  to  rejoice,  with  jubilation  and  shouting. 


142  TPIE  GOSPEL. 

It  is  a  received  opinion  in  tlie  world,  that  reli2;ion  doth  dull  our 
wits,  and  daunt  our  spirits,  as  if  mirth  and  mischief  went  always 
too-ether :  but  it  is  taught  and  felt  in  Christ's  school,  that  none 
can  be  so  joyful  as  the  faithful,  that  there  is  not  so  merry  a  land 
as  the  holy  land,  and  therefore  Zachary  doth  double  his  exhorta- 
tion, rejoice  greatly,  shout  for  joy :  and  Zephany  doth  triple  it,  re- 
joice 0  daughter  Zion,  be  ye  joyful  0  Israel,  be  glad  with  all  thine 
heart,  0  daughter  Jerusalem :  Exulta  laetare,  jubila. 

Now  jubilation,  as  the  fathers  observe,  is  so  great  a  joy,  that  it 
can  neither  be  smothered  nor  uttered  :  Hilaris  cum  ponderc  virtus. 
In  the  words  of  Christ,  "  My  yoke  is  easy,  my  burthen  is  light." 
A  new  yoke  is  heavy,  but  when  it  is  worn  and  dried,  it  waxeth 
easy :  Christ  therefore  did  first  wear  and  bear  this  yoke,  that  it 
mi^ht  be  seasoned  and  made  light  for  us :  he  commanded  us  to 
fast,  and  himself  did  fast ;  he  commanded  us  to  pray,  and  himself 
did  often  pray :  he  commanded  us  to  forgive  one  another,  and  him- 
self pardoned.  Again,  when  he  saith,  my  yoke  is  sweet,  and  my 
burthen  is  light,  he  doth  insinuate,  that  the  yokes  of  others  are 
bitter,  and  their  burdens  heavy :  that  it  is  a  sorry  service  to  be 
Satan's  vassal,  or  the  world's  hireling,  so  that  the  good  man  takes 
more  delight  in .  performing  his  duty,  than  the  wicked  can  in  all 
his  villanies  and  vanities.  I  was  glad,  saith  David,  when  they 
said  unto  me,  we  Avill  go  into  the  house  of  the  Lord.  And  Psalm 
Ixxxiv.  2.  "  My  soul  hath  a  longing  desire  to  enter  into  the  courts 
of  the  Lord."     And  Psalm  Ixxxi.     "  Sing  we  merrily  to  God,"  &c. 

An  upright  Christian  is  a  musician,  a  physician,  a  lawyer,  a 
divine  to  himself:  for  what  is  sweeter  music  than  the  witness  of 
a  good  conscience  ?  what  is  better  physic  than  abstinere  et  susti- 
nere :  good  diet  and  good  quiet  ?  what  deeper  counsel  in  law,  than 
in  having  nothing  to  possess  all  things  ?  and  what  sounder  divinity, 
than  to  know  God,  and  whom  he  hath  sent,  Jesus  Christ?  On 
the  contrary,  the  wicked  is  wearied  in  his  ways,  and  discontented 
in  his  courses.  A  malicious  man  is  a  murderer  of  himself,  the 
prodigal  man  a  thief  to  himself,  the  voluptuous  man  a  witch  to 
himself,  the  covetous  man  a  devil  to  himself,  the  drunkard  all 
these  to  himself,  a  murderer  to  his  body,  a  thief  to  his  purse,  a 
witoh  to  his  wit,  a  devil  to  his  soul.     The  blind  poet  saw  so  miuih. 

— Semita  certo 
Trauquille  per  virtutem  patet  unica  vitac. 
'  The  only  way  of  life  that  leads, 

To  tranquil  shades,  is  marked  by  virtue's  deeds. 


THE  FIRST  SUNDAY  IN  ADVENT. 


143 


Salvianus  hath  pithily  comprehended  all  in  a  few  words ;  "  None 
is  miserable  because  others  think  him  so,  but  only  when  he  thinks 
himself  so:  such,  as  are  conscious  of  happiness,  cannot  be  misera- 
ble, because  of  the  false  judgment  of  others.  Religious  people  are 
more  happy  than  all  others ;  having  what  they  wish,  they  can 
have  no  more.  They  enjoy  a  present  faith,  and  seek  the  rewards 
of  a  blessed  futurity." 

Hitherto  concerning  the  prophet's  exultation :  his  exaltation  fol- 
loweth,  Ecce  Rex  tuus,  &c.  The  word  behold  in  the  Bible  is  like 
John  the  Baptist,  always  the  forerunner  of  some  excellent  thing : 
and  indeed  all  our  comfort  consists  in  this  one  sweet  sentence, 
"  behold  thy  King  cometh  unto  thee," 

Behold,  look  no  more  for  him,  but  now  look  on  him:  "Happy 
are  the  eyes  which  see  the  things  ye  see." 

"King."     A  real  and  a  royal  prince. 

f    •   1.         1  ,1    t  1,    (  iurecreationis. 
n£?ht,  and  that  by  V       .  ,         ^.      . 

T,      1  ■  1    f  1  •     J      ^i        <■  1  I  ,-.1         i  inento  redemptionis. 

Real  in  reiirard  ot  his  <  a  tlueeioM  title       J   ,  ^  •       ■'^ 

=■  I  '     (  (lonn  patns. 

[miglit,  as  being  the  Lord,  verse  3,  who  commands, 
and  it  is  done,  verse  6,  for  he  can  do  whatsoever  he  will,  and  more 
than  he  will.     A  royal  prinoe  both  in  his  affections  and  actions. 

A  tyrant  doth  rob  and  spoil  the  })eoplo,  but  the  Mcssias  is  Jesus, 
a  Saviour  of  his  people.     Matt,  i.  21. 

A  tyrant  is  a  wolf  to  scatter  and  destroy  the  sheep ;  but  Christ 
is  the  Good  Shepherd  who  gave  his  life  for  the  sheep,     John  x,  11, 

"  Thy,"  Promised  unto  thee,  born  of  thee,  bred  up  with  thee, 
flesh  of  thy  flesh,  and  bone  of  thy  bone :  not  every  one's  king,  for 
Satan  is  prince  of  the  world ;  but  thy  king,  for  he  is  God  of  Israel ; 
his  coming  was  sufficient  for  the  whole  world,  but  efficient  only 
for  Sion :  or  thy  king,  because  it  is  not  enough  to  confess  in  gene- 
ral, that  Christ  is  a  king ;  for  the  devil  himself  believes  the  major 
of  the  gospel;  but  the  daughter  of  Sion  must  assume  and  believe 
the  minor,  that  Christ  is  her  king,  Isaiah  ix.  6 :  "  To  us  a  child  is 
born,  to  us  a  son  is  given,"  There  is  great  divinity,  saith  Luther, 
in  pronouns ;  a  ^great  emphasis  in  nobis  and  noster,  as  Bullinger 
and  Calvin  note, 

"  Cometh."  Christ  is  the  way,  we  wanderers  out  of  the  way ; 
so  that  if  the  way  had  not  found  us,  we  never  should  or  could 
have  found  the  way,  nee  opibus,  nee  operibus,  nee  opera  :  neither 
by  might,  nor  by  power,  nor  through  our  works, 

"  Unto  thee."     If  incredulous,  against  thee  :  but  if  believing, 


...  THE  GOSPEL. 

144 

for  thee  ;  for  thy,  not  his  good,  he  gave  himself  for  thee.  He  was 
born  to  be  thy  companion,  nourished  to  be  thy  meat,  he  died  to 
pay  thy  debt,  he  reigns  to  promote  thee.     See  Epist.  Dom.   3. 

Q,uadrages. 

What  could  have  been  said  less,  and  yet  what  canst  thou  wish 
for  more  ?  For  if  Christ  be  a  king;  then  he  is  able  ;  if  thine,  then 
willin'T ;  if  he  comes  he  respects  not  his  pain ;  if  he  comes  unto 
thee,  he  regards  not  his  profit,  and  therefore  rejoice  daughter  of 
Sion,  shout  for  joy  daughter  of  Jerusalem.  These  glosses  are 
common  in  the  fathers  and  friars,  and  I  shall  often  touch  upon 
them,  especially  Epistle  and  Gospel  on  Christmas  day. 

^    r  ^1  ■    n        1  •     •       +         \  Thoughts, 
The  second  part  of  this  Grospel  msmuates      1  ° 

how  we  must  entertain  Christ  in  our  f  T)     d  ' 

For  the  first:  we  must  believe  Christ  to  be  that  Jesus,  verse  11, 

that  o-reat  Prophet,  who  is  the  Messiah  and  Saviour  of  the  world. 

For  the  second  :  we  must  profess  and  confess  this  faith,  having 

Hosanna  in  our  mouths,  and  crying   "  Blessed  is  he  that  cometh 

in  the  name  of  the  Lord,  hosanna  in  the  highest,"  verse  9. 

For  the  third :  we  must  spread  our  garments  in  the  way,  cut 
down  branches  from  the  trees,  and  strew  them  in  the  passage, 
verse  8,  that  is,  forsake  all  and  follow  Christ,  proffering  and  offer- 
ing ourselves  wholly  to  his  service  ;  or  as  the  Epistle  doth 
expound  the  Gospel,  "  seeing  our  salvation  is  near,  the  night  past, 
and  the  day  come,  let  us  cast  away  the  works  of  darkness,  and 
put  on  the  armour  of  light." 

I  am  occasioned  here  justly  to  direct  their  ignorance  who  do 
not  understand,  and  correct  their  obstinacy  who  ivtll  not  under- 
stand the  wisdom  of  the  church  so  fitly  disposing  of  the  gospels 
and  epistles,  as  that  often  the  one  may  serve  for  a  commentary  to 
the  other.  As  here  St.  Matthew,  "  Behold  thy  king  cometh ;" 
And  St.  Paul,  "  Our  salvation  is  nigh  and  the  day  is  come."  St. 
Paul  doth  advise,  "  not  to  make  provision  for  the  flesh  :"  and  St. 
Matthew  reports,  how  the  people  accompanying  Christ,  spread 
their  garments  in  the  way. 

St.  Paul  commands  love  in  all  men,  St.  Matthew  commends 
love  in  these  men  who  gave  such  entertainment  unto  Christ. 

The  whole  gospel  is  a  lively  picture  of  the  Church,  in  which 
are  four  sorts  of  persons  especially  : 

1.  Christ,  who  is  King  and  Head,  verse  3  and  12. 


FIRST  SUNDAY  IN  ADVENT.  145 

3.  Propkets  who  loose  men  from  their  sins,  and  bring  them  unto 
Oirist,  verse  2  and  7. 

3.  Auditors  who  believe  that  Christ  is  the  Messiah,  openly  pro- 
fessing this  faith,  "  Hosannah  to  the  Son  of  David,"  verse  9,  and 
manifesting  this  faith  also  by  their  works  in  obeying  the  ministers 
of  Christ,  verse  3,  and  performing  the  best  service  they  can, 
verse  8. 

4.  Adversaries,  who  m.uch  envy  Christ's  kingdom,  saying,  Who 
is  this?  verse  10. 

Concerning  Christ's  severity  towards  those  who  played  the  mer- 
chants in  the  temple.     See  Gospel,  Dom.  10,  post  Trinit, 


THE  EPISTLE. 

RoM.  XV.  4 — "  Whatsoever  things  are  written  aforetime,  they  are 
written  for  our  learning"  ^-c. 

This  scripture  contains  in  it  three  things  concerning  the  scrip- 
ture : 

What  L  it  is  written.  i  showingthe  S  ^''*^'°"!^ 

When  ^  aforetime.  V     ,,,.,pture's  )  ^^^.^^^.^^^^^y- 

Why    f  for  our  learning,    y  f  utility. 

For  the  first :  things  only  told  passing  through  many  mouths, 
are  easily  mistold :  it  is  long  ere  we  get  them,  and  we  soon  forget 
them.  Almighty  G-od  therefore  commanded  that  his  law  should 
he  written  in  books,  and  engraven  in  stone,  that  the  syllables 
thereof  might  always  be  in  our  eyes,  so  well  as  the  sound  in  our 
cars,  and  that  for  two  causes  especially : 

1.  That  the  godly  man  might  exercise  himself  therein  day  and 
night : 

2.  That  the  wicked  might  neither  add  to  it,  nor  detract  from  it. 
In  like  manner,   albeit,  the  sound  of  the  thundering  apostles 

went  out  through  all  the  earth,  and  their  words  unto  the  ends  of 
the  world  :  yet  the  Spirit  of  Wisdom  thought  it  meet  that  there 
should  be  a  treatise  written  of  "  all  that  Christ  did  and  said :" 
and  that  "  from  point  to  point :"  entitled,  "  The  Book  of  the 
Generation  of  Jesus  Christ,"  The  scripture  then  is  a  Bible 
because  written ;  and  the  Bible  in  many  respects  excelling  all 
other  books,  especially  for  the  maker  and  matter,  in  so  much  that 
10 


140  THU  EPISTLE. 

St.  Punl  saith,  "  If  an  angci  from  heaven  preach  otherwise,  let 
hiin  be  accursed."  And  Justin  Martyr  goes  yet  further :  "  If 
Christ  himself  should  preach  another  god,  or  another  gospel,  I 
would  not  believe  him."''' 

This  doctrine  makes  against  unwritten  verities  of  papists,  and 
fond  relations  of  anabaptists,  and  factious  interpretations  of  schis- 
matics, and  impudent  conceits  of  libertines  :  all  which  equal  their 
own  fantasies  with  the  scripture's  authority. 

The  papists  and  schismatics  are  all  for  a  speaking  scripture : 
the  libertines  and  anabaptists  are  all  for  an  infused  scripture ;  the 
true  catholics  only  for  the  written  scripture;  "  to  the  law  and  to 
the  testimony."  "  Thy  word  is  a  lantern  unto  my  feet,  and  a 
light  unto  my  paths," 

The  second  point  to  be  considered  is,  that  the  scriptures  were 
written  aforetime,  being  the  first  book  so  well  as  the  best  book  ; 
for  as  Tertullian  was  wont  to  call  Praxeas,  hesternum  Praxean, 
youthful  Praxeas ;  so  we  may  term  the  most  ancient  poets  and 
philosophers,  in  comparison  of  Moses,  upstart  writers.  All  the 
classics  are  new  and  of  yesterday.  x\s  Galaton  painted  Homer 
vomiting,  but  the  other  poets  drinking  the  things  which  he  had 
vomited,  to  signify,  saith  iElian,  that  he  was  the  first  poet,  and 
all  others,  as  well  Greek  as  Latin,  but  his  apes.  In  like  mxanner^ 
Moses  is  called  by  Theodoret,  "  the  sea  of  divinity,"  from  whom 
all  other  writers  as  rivers  are  derived.  The  which  point,  as  it  is 
excellently  confirmed  by  Theodoret,  Clemens,  Josephus,  and  others, 
so  it  is  ingenuously  confessed  even  by  the  heathen  historiographers  ; 
Eupolemus  lib.  de  Judece  rcgibus,  avowcth  Moses  to  be  the  first 
V.' ise  man  :  Plato,  that  a  barbarous  Egyptian  was  the  first  inventor 
of  arts;  Appion,  Ptolemy,  Palasmon,  have  granted  the  same  :  and 
upon  the  point,  Strabo,  Pliny,  Cornelius  Tacitus,  and  others,  as 
Ficimis  reports,  lib,  do  religione  Christiana,  cap.  26.  To  demon- 
strate this  more  particularly:  the  Trojan  war  is  the  most  ancient 
subject  of  human  history :  but  Troy  v/as  taken  in  the  days  of 
David,  about  the  year  of  the  world,  2788,  and  Homer  flourished 
Anno  -3000,  whereas  Moses  was  born.  Anno  2373. 

Secondly,  this  "  written  aforetime,"  confutes   the  Marcionites 
and  Manichees,  and  all   such  as  reject  the  Old  Testament,     For 
the  place,  to  which  the  text   hath   reference,  is  taken  out  of  the 
69th  Psalm,  verse  9.     That  the  Scriptures  of  Moses  and  the  Proph- 
ets arc  written    for   our   instruction,    it   is  plain  by   Christ's  in- 


THE  FIRST  SUNDAY  IN  ADVENT.  I47 

junction,  "  search  the  Scriptures  :"  as  also  by  that  of  our  apostle, 
i  Cor.  X.  "  These  things  happened  unto  them  for  ensamples  : 
and  were  written  to  admonish  us,  upon  whom  the  ends  of  the 
world  are  come."  If  all  little  histories,  then,  much  more  the 
great  mysteries  are  our  schoolmasters  unto  Christ :  Let  us  ex- 
amine therefore  the  third  observable  point,  concerning  the  Scrip- 
tures' utility ;  "  "Whatsoever  things  were  written  aforetime,  they 
were  written  for  our  learning."  The  Scripture,  saith  Paul,  is  the 
people's  instruction :  the  scripture,  say  the  papists,  in  the  vulgar 
tongue,  is  the  people's  destruction.  The  scripture,  saith  Paul, 
<loth  make  the  man  of  God  absolute  :  the  scripture,  say  the  pa- 
pists, in  a  known  language,  makes  men  heretical  and  dissolute  ; 
but  the  bible  makes  men  heretics,  as  the  sun  makes  men  blind  : 
and  therefore  Wickliffe  truly;  To  condemn  the  Word  of  G-od, 
translated  in  any  language  for  heresy,  is  to  make  G-od  an  heretic. 

Not  to  press  this  place  nor  urge  any  other  scripture,  we  may 
beat  the  Rhemish  and  Romish  in  this  controversy  with  their  own 
weapons,  antiquity  and  custom.  For  it  is  acknowledged  that  the 
Christians  in  old  time  read  the  bible  to  their  great  edification  and 
increase  of  faith,  in  their  mother  tongue.  The  Armenians  had 
the  Psalter,  and  some  other  pieces  of  Scripture  translated  by  Saint 
Chrysostom :  the  Sclavonians  by  S.  Hierorae  :  the  G-otlis  by  Yul- 
pilas,  and  that  before  he  was  an  Arian :  the  Italians  three  hundred 
years  since  by  James,  Archbishop  of  Cienoa  :  and  tho^bible  was  in 
iFrench  also  two  hundred  years  ago.  Besides  these,  the  Syrians, 
Arabians,  iEthiopians,  had  of  ancient  time  the  scriptures  in  their 
several  languages;  as  it  is  manifest  by  those  portions  of  them, 
which  are  at  this  day  brought  from  their  countries  into  this  part 
of  the  world. 

To  speak  of  our  own  country :  venerable  Beda  did  translate  the 
whole  Bible  into  the  Saxon  tongue,  and  the  gospel  of  Saint  John 
into  English.  King  Alfred  also,  considering  the  great  ignorance 
that  was  in  his  kingdom,  translated  both  the  Testaments  into  his 
native  language.  Queen  Anne,  wife  to  Richard  the  Second,  had 
scriptures  translated  in  the  vulgar,  as  Thomas  Arundel,  then 
Archbishop  of  York,  and  Chancellor  of  England,  mentioned  at 
her  funeral  sermon,  anno  1394. 

Moreover,  in  a  Parliament  of  this  King  Richard,  there  was  a 
bill  put  in  to  disannul  the  bible  translated  into  English,  unto 
which  John,   Duke  of  Lancaster,  answered,  and  said ;  "  we  will 


148  ^HE  EPISTLE. 

not  be  tlie  refuse  af  all  men :  other  nations  have  God's  laws  in 
their  own  language."  Thomas  Arujidel,  as  we  read  in  the  con- 
stitutions of  Linwood,  being  translated  into  the  See  of  Canterbury, 
made  straight  provision  in  a  council  holden  at  Oxford,  that  no 
version  set  out  by  WicklifTe  or  his  adherents  should  be  suffered., 
being  not  approved  by  the  diocesan. 

It  is  apparent  then  out  of  our  own  chronicles,  that  the  bible 
was  turned  into  the  mother  tongue  before  and  after  the  conquest^ 
before  and  after  the  time  of  ^Yickliffe,  before  and  after  the  days 
of  Luther :  and  all  tliis  pain  was  undertaken  by  good  and  holy 
men,  that  the  people  of  Grod  reading  and  understanding  the 
scripture,  through  patience  and  comfort  of  the  same,  might  have 
certain  hope  of  another  life. 

As  then  I  condemn  the  malice  of  papists  in  forbidding,  so  like" 
wise  the  neglig'ence  of  carnal  gcspellers,  in  forbearing  to  read  those 
things  aforetime  written  for  our  learning.     Our  forefathers  hereto- 
fore spared  neither  cost  nor  pain ;  they  ventured  their  crowns  and 
their  heads  too  for  the  New  Testament  in  English,  translated  by 
Master   Tyndal :  and  when  they  could  not  hear  the  gospel  in  the 
Church  publicly,  they  received  much,  comfort  by  reading  in  their 
houses  ^privately:  the   very  children  became  fathers    unto   their 
parents,  and  begat  them  in  Christ,  even  by  reading  a  few   plain- 
chapters  unto  them  in  a  corner  :  but  in  our  time,  when  every  shop 
hath  bibles  of  divers  translations,  editions,  volumes,  annotations^ 
the  number  of  those   who  can  read  is  but  small,  the   number  of 
those   who  do  read  is  less,  the  number  of  those  who  read  as  they 
should,  least  of  all.     If  a  learned  clerk  should  pen  a  treatise  for 
thy  particular  instruction^  thou  wouldst  instantly  with  all  dili- 
gence peruse  it.     If  a  nobleman  should  send  thee  gracious  letters 
concerning  thy  preferment,  thou  wouldst  with  all  dutiful  respect 
entertain   them.     If  thy  father,  or  some  other  friend,  taking    a 
journey  into  a  far  country,  should  pen  his  will,  and  leave  it  in 
thine  hands  and  custody,  thou  wouldst  hold  it  as  a  great  token  of 
his  love.     Behold,  the  bible  is  written  by  wisdom  itself  for  our 
learning,   that  we  may  be  perfect  unto   all  good   works.     It  is 
G-od's  epistle,    and  letters  patent,  wherein  are  granted  unto  us 
many  gracious  immunities  and   privileges  :  it  is  his  Testament 
wherein  all  his  will  is  revealed,  whatsoever  he  would  have  done  or 
undone  :  and  therefore  let  us  pray  with  the  Church,  that  we  may 
in  such  wise  read  holy  scriptures,  hear,  mark,  learn,  and  mwardly 


THE  SECOND  SUNDAY  IN  ADVENT.  I49 

digest  tliem,  that  by  patience  and  comfort  of  God's  holy  word,  we 
may  embrace  and  ever  hold  fast  the  hope  of  everlasting  life, 
throusrh  Jesus  Christ  our  Lord.     Amen. 


THE  SECOND  SUNDAY  IN  ADVENT. 
THE  GOSPEL. 

Luke  xxi.  25. — "  There  shall  be  signs  in  the  Sun,^^  8fc. 

J  Leo. 
Virgo. 
Libra. 
First  roaring  as  a  lion  in  the  law  :  so  that  the  people  could  not 
endure  his  voice  :  then  in  Virgo,  born  of  a  Virgin,  in  the   gospel : 
in  Libra,  weighing  our  works  in  his  balance  at  the  last  and  dread- 
ful audit.     Or  there  is  a  three-fold  coming  of  Christ,  according  to 
the  threefold 

i  Past. 
difference  of  time  <  Present. 
f  Future. 

(  ad  homines,  to  men.' 
Whicli  Bernard  hath  uttered  elegantly  :  Venit  \  in  homines,  in  men. 

(lie  comes.)  (  contrahomines, against  men. 

He  came  among  men  in  time  past,  when  as  the  Word  was  made 
flesh  and  dwelt  among  us  :  he  comes  into  men  in  the  present  by 
his  grace  and  Holy  Spirit,  Apoc.  iii.  20.  "  Behold  I  stand  at  the 
door  and  knock."  He  shall  in  the  future  come  against  men,  to 
judge  both  the  quick  and  the  dead  :  but  the  Son  of  man  hath  but 
two  comings  in  the  form  of  man :  his  first  coming  in  great  meek- 
ness, his  second  in  exceeding  majesty.  At  his  first  coming  he 
rode  upon  an  ass  :  in  his  second  (as  it  is  here  said)  he  shall  ride 
upon  the  clouds.  In  his  first  coming  he  came  to  be  judged  :  in 
his  second  he  comes  to  judge.  In  his  first  coming  the  people  did 
triumph  and  rejoice,  crying  Hosanna  ;  but  in  his  second  coming 
the  people  shall  be  at  their  wits'  end  for  fear,  and  for  looking  after 
those  things  which  shall  come  on  the  world. 

In  that  therefore  the  Church  hath  adjoined  this  gospel  of  his 
second  coming  unto  that  other  of  his  first  coming,  it  doth  teach  all 
teachers  this  lesson,  that  their  song  be  like  David's,  of  judgment 
and  mercy ;  that  in  all  their  sermons  they  mingle  faith  and  fear  ; 


150  THE  GOSPEL. 

that  they  preach  Christ  to  be  a  judge  so  well  as  an  advocate. 
This  method  Christ  himself  did  use,  who  did  as  well  expound  the 
law,  as  propound  the  gospel ;  who  denounced  woe  to  the  proud 
Pharisees,  and  pronounced  blessedness  to  the  poor  in  spirit ;  who 
poured  wine  and  oil  into  the  wovinds  of  him  that  was  half  dead  : 
oil  which  is  supple,  wine  which  is  sharp  ;  and  when  he  departed 
he  gave  to  the  host  two  pence,  that  is,  to  the  preachers,  who  take 
charge  of  him,  the  two  Testaments,  and  willed  them  to  temper 
and  apply  these  two  till*  he  come  again,  that  thinking  on  the 
gospel  we  might  never  despair,  and  thinking  on  the  law  we  might 
never  presume :  that  looking  upon  Christ's  first  coming,  we  might 
rejoice  :  and  expecting  his  second  coming,  we  might  fear,  because 
there  shall  be  signs  in  the  sun  and  in  the  moon,  &c. 

In  handling  whereof  I  will  not  trouble  you  with  idle  curiosities  : 
only  note  two  plain  points  especially, 

c  Certainty      )    p  ^i    .    ,  ■, 

To  wit,  the  <  tt        ^  •  x    /•  of  Christ  s  second  commg. 
'  I  Uncertainty  5 

The  certainty,  that  he  shall  come :  the  uncertainty,  when  he 

shall  come. 

f  Affirmed  barely,  ver.  27.     '"They  shall  see  the 
I      Son  of  man  come  in  a  cloud,"  &c. 
I  Enforced  with  an  asseveration,  verse  22.  "Verily 
Words:  ■{      I  say  unto  you,'"  &c.,  adding  further  a  peremp- 
tory conclusion,  verse  33.   "  Heaven  and  earth 
shall  pass  away,  but  my  words  shall  not  pass 
away." 
[  Wonders,  verse  27.     "  There  shall  be  signs."  &c. 

The  words  are  spoken  by  Christ,  as  it  is  apparent,  verse  8.  Now 
Christ  is  truth :  Ergo,  this  prophecy  cannot  be  false.  That  which 
he  foretold  touching  Jerusalem  in  this  chapter,  is  in  every  partic- 
ular come  to  pass  :  why  then  should  this  prophecy  be  thought  un- 
true concerning  the  ivorlcfs  destruction,  when  as  that  other  was 
true  concerning  Jeri(sale7n''s  desolation  ? 

Zachary  foretold  that  the  Messiah  in  his  first  coming  should  in 
meekness  ride  upon  an  ass,  and  as  St.  Matthew  reports,  all  that 
was  done :  behold  here  a  greater  than  Zachary  tells  us  that  the 
Messiah  in  his  second  coming  shall  ride  upon  the  clouds ;  and  shall 
we  doubt  of  his  word,  who  is  that  eternal  Word  ?  Shall  we  be- 
lieve Zachary,  who  was  but  one  of  the  small  prophets,  and  shall 
we  distrust  him  who  is  that  great  prophet?  John  vi.  14. 

But  because  men  will  not  believe  him  upon  his  bare  word,  who 
made  all  the  world  with  his  word.  Psalm  xxxiii.  9.     *'  He  spake, 


The  certainty  is 
declared  here  by 


THE  SECOND  SUNDAY  IN  ADVENT.  151 

and  it  was  done :"  he  dotli  use  an  oath  and  earnest  asseveration 
in  the  32d  verse.  "Verily  I  say  unto  you,"  &c.  Because  there 
is  none  greater  than  himself,  he  doth  swear  by  himself,  truth  doth 
protest  by  Truth,  "this  generation  shall  not  pass  till  all  be  ful- 
filled." 

The  word  generation  hath  perplexed  as  well  old  as  new  writers 
exceedingly.  Sometimes  generation  in  Scripture  signifieth  an 
age:  as  "one  generation  passeth,  and  another  cometh:"  and  "the 
truth  of  the  Lord  endureth  from  generation  to  generation,"  that 
is,  ever,  from  age  to  age.  Now  generation  in  this  acception  is  an 
hundred  years.  So  Nestor  is  said  to  live  three  ages,  that  is,  three 
hundred  years  :  and  therefore  some  divines  have  referred  this  unto 
the  destruction  of  Jerusalem  only,  which  happened  within  an 
hundred  years  after  this  prophecy :  so  learned  Erasmus  and  Beza 
construe  the  place,  both  of  them,  interpreting  the  word,  eetas,  (and 
the  translators  of  Cieneva  following  them  in  our  lesser  English 
Bible,)  "  this  age  shall  not  pass  :"  but  as  well  the  translation  as]|ob- 
servation  is  defective,  because  Christ  saith  here,  "this  generation 
shall  not  pass,  till  all  these  things  be  done,"  not  only  those  which 
concern  the  desolation  of  Jerusalem,  but  all  those  likewise  which 
concern  the  world's  end. 

Others  by  "this  generation"  understand  the  nation  of  the  Jews, 
as  Luke  xvii.  25.  "  The  Son  of  man  must  be  reproved  of  this 
generation :"  and  Matt,  xxiii.  36.  "All  these  things  shall  come 
upon  this  generation :"  that  is,  this  nation. 

St.  Hierome,  by  generation,  understands  all  mankind,  as  if 
Christ  should  say,  the  generation  of  men  shall  continue  till  all  be 
fulfilled,  and  then  in  fine  they  shall  acknowledge  that  I  spake  the 
truth. 

Chrysostom,  Theophylact,  Euthymius,  expound  this  of  that 
generation  only  which  seek  Clod ;  of  God's  elect  and  faithful  peor 
pie,  as  if  Christ  should  speak  thus  ;  albeit  there  be  signs  in  heaven, 
and  troubles  on  earth,  yet  hell  gates  shall  not  prevail  against  the 
Church :  "  I  am  with  you  alway,  saith  Christ,  until  the  end  of  the 
world."  The  generation  of  such  as  believe  in  me  shall  not  pass, 
till  all  this  be  fulfilled:  and  therefore  let  none  of  my  followers  be 
discouraged,  but  rather  lift  up  their  heads,  in  that  their  redemp- 
tion is  so  near.  This  exposition  I  take  to  be  both  pertinent  and 
profitable,  because  Christ  in  this  chapter  had  foretold,  that  his  dis- 
ciples should  be  persecuted  and  brought  before  kings  and  princes 


152  THE  GOSPEL. 

for  professing  his  gospel :  verse  12.  Yet  this  generation  shall  not 
pass,  but  there  shall  be  a  Church  ahvay  to  confess  the  faith  in  de- 
spite of  the  devil,  the  Church  one  day  shall  pass  too,  but  not  till 
these  things  be  done,  then  in  the  end  it  shall  inherit  a  better  pos- 
session in  God's  own  kingdom  without  end. 

Christ  interprets  himself  in  the  verse  following,  "  heaven  and 
earth  shall  pass,  but  my  words  shall  not  pass  away."  That  is, 
howsoever  tlie  earth  be  movable,  and  the  powers  of  heaven  shake : 
though  both  wax  old  as  doth  a  garment,  and  all  things  in  them 
are  subject  to  mutation  and  change,  yet  Christ  is  yesterday  and 
to-day,  the  same  also  for  ever :  so  that  if  you  will  credit  Christ, 
either  upon  your  own  reason  and  experience,  or  upon  his  word 
and  oath,  believe  this  also,  that  he  shall  come  riding  on  the  clouds 
with  greatjpower  and  glory  to  jvidge  both  the  quick  and  dead. 

Secondly,  Christ's  coming  to  judgment  is  showed  here  by  won- 
ders in  heaven,  in  earth,  and  in  the  sea,  which  shall  be  like  har- 
bingers of  that  dreadful  and  terrible  day  :  "  There  shall  be  signs 
in  the  sun,  and  in  the  moon,  and  in  the  earth :  the  people  shall 
be  at  their  wits'  end  through  despair :  the  sea  and  the  waters 
shall  roar,"  &c. 

Every  man  is  desirous  to  buy  the  calendar,  that  at  the  begin- 
ning of  the  year  he  may  know  what  will  happen  in  the  end : 
merchants,  and  husbandmen  especially,  that  they  may  see  this 
year  what  dearth,  or  death,  or  other  accidents  are  likely  to  ensue 
the  next  year.  Behold  here  Christ's  prognostication,  foretelling 
by  signs  in  the  sun,  and  in  the  moon,  and  in  the  stars,  what  shall 
come  to  pass  in  the  end  of  our  years,  as  also  what  shall  betide  us 
in  the  new  year,  the  world  to  come.  The  mathematicians  of  the 
world  never  mentioned  or  dreamed  of  an  universal  eclipse  of  the 
sun  and  moon  together,  only  Christ's  almanac  reports  this.  I 
purpose  not  in  particular  to  discuss  any  curious  question,  but 
only  to  note  in  general,  that  these  wonders  in  heaven,  and  extra- 
ordinary troubles  on  earth,  are  manifest  forerunners  of  the  world's 
ruin,  that  as  we  know  summer  is  near  when  the  trees  bud,  so 
when  we  see  these  things  come  to  pass,  we  may  be  sure  that  the 
kingdom  of  God  is  nigh  :  for  as  a  man  that  is  dying  hath  m;iny 
fantasies,  even  so,  saith  Chrysostom,  tlic  world  declining  shall 
have  manifold  errors,  in  so  inuch  if  it  were  possible,  God's  elect 
should  be  deceived,  Matt.  xxiv.  24. 

Aristotle  could  not  conceive  the  world  should  have  an  end,  be- 


THE  SECOND  SUNDAY  IN  ADVENT.  153 

cause  he  thought  and  taught  it  had  no  beginning  :  but  divine 
Plato,  who  lived  in  Egypt,  and  read  (as  it  is  supposed)  the  books 
of  Moses,  acknowledged  the  world's  creation,  and  so  subscribed  to 
the  world's  destruction,  holding  this  axiom,  Q,uod  oritur,  moritur. 
That  which  hath  a  beginning,  hath  an  end  ;  whatsoever  hath  an 
end,  hath  a  beginning  ;  the  which  is  to  be  construed  of  compound- 
ed elementary  substances,  subject  to  generation  and  corruption, 
as  all  things  in  this  world  are.  For  as  we  read  in  Scripture,  some 
things  have  a  beginning,  but  no  end,  as  angels,  and  the  souls  of 
men. 

Some  things  have  no  beginning,  but  yet  have  an  end,  as  G-od's 
eternal  decrees. 

One  thing,  to  wit.  Ens  Entium,  Almighty  God,  hath  neither 
beginning  nor  end :  who  only  hath  immortality ;  of  all  other 
things,  the  first  and  the  last :  and  yet  in  himself  there  is  neither 
first  nor  last. 

Some  things  have  both  a  beginning  and  end,  as  the  world, 
which  had  a  creation,  and  is  subject  to  corruption.  The  world 
passeth  away,  and  the  glory  thereof,  and  then,  Avhen  the  powers 
of  heaven  shall  be  shaken,  and  the  element  shall  melt  with  heat, 
and  the  earth  with  the  works  that  are  therein  shall  be  burnt  up, 
"  then  the  Son  of  Man  shall  come  in  a  cloud  with  power  and  great 
glory." 

Now  this  certainty  of  Christ's  coming  to  judgment  afFordeth 

;  Comfort  to  the  godly. 
Terror  to  the  wicked. 
Instruction  to  both. 
Comfort  to  Grod's  people  :  for  when  these  things  come  to  pass, 
then,  saith  Christ  in  28th  verse,  "  Lift  up  your  heads,  for  your 
redemption  draweth  near,"  Now  you  are  prosecuted  and  perse- 
cuted, delivered  up  to  the  synagogues,  and  cast  into  prison,  but  at 
that  great  assize  there  shall  be  a  general  gaol  delivery,  and  you 
that  have  done  good,  shall  go  into  everlasting  joy,  and  your  ene- 
mies who  have  done  evil,  into  everlasting  fire.  Here,  ye  mourn, 
but  hereafter,  all  tears  shall  be  wiped  from  your  eyes  :  here,  ye 
sow  in  hope,  but  then  ye  shall  reap  with  joy  :  when  ye  shall  see 
the  Son  of  Man  coming  in  the  clouds,  &c.  As  Grod  is  the  God  of 
comfort,  so  his  book  is  the  book  of  comfort :  "  Whatsoever  things 
were  written  aforetime,  they  were  written  for  our  learning,  that  we 
through  patience  and  comfort  of  the  Scriptures  might  have  hope." 


154  THE  GOSPEL. 

The  very  soul  of  all  the  Bible  is  the  Guspel :  and  the  sum  of 
all  the  Oospel  is  the  Creed  :  and  the  main  point  of  all  the  Creed 
is  that  article  concerning  our  resurrection  and  hope  of  eternal 
glory,  when  Christ  shall  appear.  The  Church  then  hath  well 
annexed  that  Epistle  to  this  Grospel,  as  a  consolation  against  deso- 
lation. By  the  book  of  comfort,  we  know  that  our  Redeemer 
liveth,  and  that  he  will  come  again  to  judge  and  revenge  our 
cause. 

"We  believe  that  an  eternal  kingdom  was  secretly  granted  unto 
us  in  our  election,  openly  promised  in  our  vocation,  sealed  in  our 
justification,  and  that  possession  shall  be  given  in  our  glorification  : 
when  as  the  Judge  of  the  world  shall  say,  "  Come  ye  blessed  of 
my  Father,  inherit  ye  the  kingdom  prepared  for  you  from  the 
foundations  of  the  world.  AVhen  the  Lord  himself  shall  descend 
from  heaven  with  a  shout,  and  with  the  voice  of  the  archangel, 
and  with  the  trumpet  of  Grod,  we  shall  be  caught  up  in  the  clouds 
to  meet  him,  and  so  shall  ever  be  with  him."  And  therefore  pray 
we  daily,  "  Thy  kingdom  come  :  Come  Lord  Jesus,  come  quickly. 
Amen." 

Now  as  this  is  comfortable  to  good  men,  so  most  terrible  to  the 
wicked  :  as  Christ,  verse  26,  "  Their  hearts  shall  fail  them  for 
fear."  They  "  shall  seek  death  in  those  days,  and  shall  not  find 
it."  And,  as  it  is,  Apoc.  vi.  16,  "  They  shall  say  to  the  moun- 
tains and  rocks,  fall  on  us,  and  hide  us  from  the  presence  of  him 
that  sitteth  on  the  throne,  and  from  the  wrath  of  the  Lamb." 
This  hath  been  their  day,  wherein  so  far  as  they  could  they  have 
done  their  will  ;  the  next  is  the  Lord's  day,  wherein  they  must  suffer 
his  will ;  "  a  day  of  anger,  a  day  of  trouble  and  heaviness  ;  a  day 
of  destruction  and  desolation  ;  a  day  of  obscurity  and  darkness  ; 
a  day  of  clouds  and  blackness."  The  reprobate  shall  see  the  Son 
of  Man  in  the  clouds  above,  to  condemn  them;  beneath,  hell's 
mouth  open  ready  to  devour  them  ;  before,  the  devils  haling  them  ; 
behind,  the  saints  and  all  their  dearest  friends  forsaking  them  ; 
on  the  left  hand  their  sins  accusing  them ;  on  the  right  justice 
threatening  them  ;  on  all  sides,  the  whole  world  made  a  bonfire, 
terrifying  them  ;  to  go  forward,  insupportable  ;  to  go  back,  im- 
possible ;  to  1urn  aside,  unavailable  ;  no  marvel  then  if  at  the 
world's  end  men  be  at  their  wit's  end. 

Tiiirdly,  this  administereth  instruction    unto   all :    as  it  is    in 
the   Epistle,  "  Whatsoever  things  were   written  aforetime,  were 


THE  SECOND  SUNDAY  IN  ADVENT.  155 

written  for  our  instruction."  And  this  is  so  good  a  lesson,  that  if 
we  could  observe  it  well,  we  should  need  no  more  teaching  :  so 
saith  the  wise  men,  "Remember  the  last  things,  and  thou  shalt 
never  do  amiss." 


The  last  things  are  four :  ■> 


Death. 
Judgment. 
Heaven. 
Hell. 


But  the  chief  is  judgment ;  for  all  the  rest  attend  it.  Death  is 
usher  to  judgment,  going  before  ;  heaven  and  hell  executioners, 
following  after.  Death  would  not  be  so  fearful,  if  judgment  did 
not  follow  :  hell  would  not  be  so  painful,  if  judgment  went  not 
before  :  without  it  heaven  would  not  be  desired,  nor  hell  feared. 
He  then  that  remembers  the  last  day,  remembers  in  it  all  the 
last  things :  and  he  that  remembers  the  last  tilings,  cannot  do 
amiss.  Wherefore  let  us  ever  embrace  that  godly  meditation  of 
St.  Jerome :  "  Whether  I  eat  or  drink,  or  whatsoever  I  do  else,  I 
think  I  hear  the  last  trump  ;  Arise  ye  dead  and  come  unto  judg- 
ment." The  consideration  of  the  world's  destruction  is  a  suffi- 
cient instruction  to  keep  good  men  in  honest  courses,  and  to  terrify 
bad  men  from  evil  ways.  Italians,  in  a  great  thunder,  used  to 
ring  their  bells,  and  discharge  their  cannon  shot,  that  the  roaring 
of  the  one  may  lessen  the  terror  of  the  other.  In  like  sort  Satan 
hangs  tinkling  cymbals  on  our  ears;  and  delights  us  with  the 
vanities  and  music  of  the  world,  that  we  may  forget  the  sound  of 
the  last  trump,  and  so  that  day  be  seen,  before  foreseen  of  most. 

As  it  is  certain  that  Christ  shall  come,  so  most  uncertain  when 
he  shall  come ;  for  he  speaks  of  the  time  not  definitely,  but  in- 
definitely :  verse  25,  "  Then  there  shall  be  signs ;"  verse  27, 
"  Then  shall  they  see  the  Son  of  Man  coming  in  a  cloud  :"  verse 
28,  "  When  these  things  come  to  pass,  then  look  up,  for  your  re- 
demption draweth  near."  But  how  near  now  ?  No  man  or 
angel  can  tell.  Esay  saw  Grod  in  his  throne,  and  the  seraphims 
stood  upon  it,  covering  his  face  with  two  Avings,  and  his  feet  with 
two  wings  :  his  face,  keeping  us  from  the  secrets  of  Grod's  eternal 
plan  in  the  beginning  :  his  feet,  not  disclosing  when  he  will  come 
to  judge  the  world  in  the  end. 

The  certainty  then,  of  this  uncertainty,  may  teach  us  not  to  be 
curious  or  careless  ;  not  curious,  for  why   should  we  presume  to 


156  THE  GOSPEL. 

know  more  than  other  men  ?  more  than  all  men  ?  more  than 
angels?  more  than  Christ  Mmself?  It  is  a  kind  of  sacrilege, 
saith  Salvianus,  to  break  into  God's  holy  place,  and  pry  into  his 
secret  sanctuary,  and  to  know  more  than  he  would  have  us  to 
know. 

Christ's  apostles  were  his  secretaries,  his  especial  favourites  and 
followers,  from  whom  he  kept  nothing  which  was  for  their  good, 
and  yet  he  said  unto  them,  "  It  is  not  for  you  to  know  the  times 
of  the  seasons,  which  the  Father  hath  put  in  his  own  power." 
The  glorious  angels  abound  with  much  knowledge,  natural, 
experimental,  revealed,  having  far  better  means  of  knowledge 
than  we :  for  as  much  as  we  know  the  Creator  by  the  creatures ; 
whereas  they  know  the  creatures  by  the  Creator.  Angels  always 
behold  the  face  of  Grod  in  heaven,  which  as  in  a  glass  they  sec 
much  more  than  is  possible  for  us  on  earth  to  discern.  Let  not 
then  an  heavy  lump  of  clay  presume  to  know  more  than  heaven's 
heralds :  and  yet  Christ,  to  satisfy  further  our  curiosity,  saith  in 
the  thirteenth  of  Mark,  that  himself  knows  not  that  day  and 
hour.  Now  "the  disciple  is  not  above  his  master,  nor  the  servant 
above  his  Lord  :  it  is  enough  for  the  disciple  to  be  as  his  master 
is,  and  the  servant  as  his  Lord."  He  is  a  fool  that  will  be  wiser 
than  wisdom  itself:  but  Christ  as  man  was  either  ignorant  of  it, 
or  else  had  no  commission  to  reveal  it :  or  as  Aquine,  Dicitur 
nescire,  quia  non  facit  scire  :  he  is  said  himself  not  to  know, 
because  he  would  not  have  us  to  know.  Such  as  will  inquire 
more  touching  that  text,  may  see  Sixt.  Senen.  Bib.  sent.  lib.  G, 
annot,  105.  Suarez  Conimbricen.  tract.  3,  in  Matth.  Bellarm.  lib. 
de  anima  Christi,  cap.  5,  sect.  1.  am  de  quarto.  Jansen.  concord, 
cap.  124.  Maldonat.  in  Matt.  xxiv.  36.  Wesselus  Grroning.  lib. 
de  causis  incarnationis  Christi,  c.  16.  I  will  end  with  the  say- 
ing of  Augustine,  Ne  nos  addamus  inquirere,  quod  ille  non  addidit 
dicere.  Let  us  not  seek  the  things  that  are  too  hard  for  us  :  but 
that  which  Grod  hath  commanded  let  us  think  upon  with  rever- 
ence. "  Secret  things  belong  to  the  Lord  ;  revealed  things  unto 
us." 

Secondly,  this  uncertainty  of  Christ's  second  coming,  may  teach 
us  not  to  be  careless :  Grod  would  have  us  ignorant  of  the  last 
day,  that  we  might  be  vigilant  every  day.  This  use  Christ  makes 
in  the  words  immediately  following  my  text :  and  Matt.  xxiv.  42, 
and  Mark  xiii.  33.     It  behoveth  us,  upon  whom  the  ends  of  the 


THE  THIRD  SUNDAY  IK  ADVENT.  157 

world  are  come,  to  be   more  watchful,  because  Satan  is  grown 
more  wrathful,  Apocal.  xii.  12. 

The  Father  of  mercies  and  G-od  of  compassion  increase  our 
faith,  and  fill  our  lamps  with  oil,  that  when  the  bridegroom  shall 
come,  we  may  meet  him,  and  enter  with  him  into  the  wedding ; 
whore  there  is  joy  beyond  all  joy,  pleasure  without  pain,  life  with- 
out death,  everything  that  is  good,  without  anything  that  is  evil, 
Amen. 


THE  THIRD  SUNDAY  IN  ADVENT. 
THE  EPISTLE. 

1  Cor.  iv.  1. — '•^ Let  a  man  this  ivise  esteem  us,  even  as  the  miniS' 
ters  of  Christ,''^  Sfc. 

The  people  of  Corinth  in  Paul's  age,  like  the  people  of  Eng- 
land in  our  time,  were  very  factious  and  humorous,  extolling 
some  preachers,  and  despising  others  indiscreetly,  without  either 
judgment  or  love.  Saint  Paul  therefore  rebukes  sharply  this  inso- 
lent rashness,  and  showeth  in  this  Scripture,  1.  What  every  man 
should  judge,  verse  1.     "  Let  a  man,"  &o. 

2.  What  he  should  not  judge  of  the   ,■  o  -o  '     xi'  •      j-     u. 

,  .        ,  .  ,        -11,  ^   ^-  Reprove    then-    fault, 

preachers  :  in  which  point  he  doth  I  i  .  i    .  ; 

^  ^  and  that  two  ways. 

1.  By  way  of  correction,  ''  I  pass  very  little  to  be  judged  of  by 
you,"  &c.,  verse  3,  4. 

2.  By  way  of  direction,  "He  that  judgeth  is  the  Lord,  and 
therefore  judge  nothing  before  the  time,"  verse  5. 

"  Let  a  man."  Whereas  the  Corinthians  ascribed  either  too 
much  or  too  little  to  their  teachers,  our  apostle  shows  a  mean, 
"Let  a  man  this  wise,"  &c.,  neither  magnifying  them  as  Christ, 
for  they  are  not  masters  but  ministers,  and  yet  not  vilifying  them 
as  ordinary  servants  in  Grod's  house,  for  they  are  stewards,  and 
that  of  God's  own  secrets. 

Albeit  Paul  plant,  and  Apollos  water,  only  God  giveth  increase. 
Paul  planted  in  preaching,  Apollos  watered  in  baptism :  some  plant 
by  their  words,  others  water  by  their  works  :  some  plant  by  doc- 
trine, others  water  by  their  exhortation  :  some  plant  by  speaking, 
others  water  by  writing,  but  in  all  God  is  all. 


log;  THE  EPISTLE. 

"  He  that  plantetli  is  nothings  he  that  watereth  is  nothing,'' 
that  is,  no  great  thing,  no  principal  agent,  but  a  subordinate  in- 
strument :  wherefore  let  not  a  man  boast  in  men,  "  whether  it  be 
Paul,  or  Apollos,  or  Cephas,  or  the  world,  or  life,  or  death ;  wheth- 
er they  be  things  present,  or  things  to  come,  even  all  are  yours, 
and  ye  Christ's,  and  Christ  God's."  If  then  the  preachers  are 
yours,  and  you  are  Christ's,  and  Christ  God's,  as  of  him,  and 
through  h^m,  and  for  him  arc  all  things,  so  unto  him,  and  not 
unto  men,  give  all  the  praise  and  glory. 

Let  a  man  esteem  us  not  as  Christ,  but  as  the  ministers  of 
Christ :  not  as  lords,  but  as  stewards  in  God's  house  :  now  stew- 
ards administer  not  their  own  goods  but  their  master's,  and  one 
day  must  account  for  them,  and  therefore  ye  must  have,  and  wo 
behave  ourselves  as  accountants.  Antichrist  then  is  not  the  vicar 
of  God,  but  a  factor  of  Satan,  in  preacjiing  his  own  decrees,  and 
equaling  them  with  the  divine  law. 

But  albeit  preachers  are  servants,  yet  arc  they  not  mean,  but 
high  stewards  :  and  this  is  an  exceeding  great  dignity  to  be  Christ's 
mouth,  Christ's  voice,  Christ's  messengers,  Christ's  angels,  inso- 
much as  "  he  that  receiveth  them,  receiveth  him,  and  he  that 
despiscth  them,  despiseth  him,"  as  ambassadors  speaking  from 
him,  and  for  him,  as  our  apostle  elsewhere^  They  be  not  only 
common  ambassadors,  but  legati  a  latere,  stewards  of  his  hidden 
Secrets :  not  only  dispensatorcs  ministeriorum,  as  in  the  vulgar 
Latin  ;  but  according  to  the  original,  mysteriorum,  administers 
of  his  sacraments,  which  are  mysteries,  and  preachers  of  his 
faith,  which  is  a  deep  secret,  1  Tim.  iii.  16,  of  all  others  the 
greatest,  and  yet  it  is  the  minister's  proper  office,  with  John  Bap- 
tist to  show  the  lamb  of  God,  which  taketh  away  the  sins  of  the 
world. 

They  are  the  mouth  of  God  in  preaching  to  the  people,  and  again 
the  people's  mouth  in  praying  to  God ;  even  mediators  as  it  were 
betv/een  God  and  man:  as  Moses  said  of  himself,  Deut.  v.  "I 
stood  between  the  Lord  and  yon,  to  declare  unto  you  the  word  of 
the  Lord."  This  doth  intimate  how  we  should  teach,  and  you 
should  hear.  First,  how  wo  should  preach :  "  If  any  man  speak, 
let  him  talk  as  the  words  of  God,"  1  Pet.  iv.  11. 

It  is  a  good  observation,  that  the  lawyer  ought  to  begin  witli 
reason,  and  so  descend  to  common  experience  and  authority.  The 
physician  must  begin  with  experience,  and  so  come  to  reason  and 


THE  THIRD  SUNDAY  IN  ADVENT.  155 

tiutliority  :  but  the  divine  must  begin  witli  authority,  and  so  pro- 
ceed to  reason  and  experience. 

2.  This  may  teach  you  to  hear  our  voice  ;  not  as  the  word  of  men, 
but  as  it  is  indeed  the  word  of  (3rod.  Cimst  said  of  the  wicked 
Pharisees  in  the  23d  of  Saint  Matthew.  Do  as  they  say,  but  not 
as  they  do:  for  they  do  their  own  works,  but  speak  the  Lord's 
word.  And  therefore  so  long  as  the  preachers  dehver  the  whole- 
some words  of  our  Lord  Jesus,  or  doctrine  which  is  according  to 
his  words,  you  must  entertain  them  as  angels  of  God,  even  as 
Christ  Jesus ;  honouring  their  place,  and  reverencing  their  persons. 
And  this  I  take  to  be  the  pith  of  the  first  part. 

Li  the  second,  St.  Paul  teacheth  how  we  must  not  judge :  first 
he  reports,  then  reproves  their  fault.  His  report  is  in  these  words  ; 
Here  among  you  Corinthians  it  is  discussed  and  disputed  who  is  a 
faithful  minister,  and  who  is  unfaithful. 

And  herein  they  wrong  both  God,  his  Word,  and  his  ministers : 
God  to  whom  only  judgment  belongs  in  this  case.  Some  perad- 
venture  may  judge  of  the  minister's  eloquence,  many  of  his  indus- 
try, but  none  of  his  faithfulness ;  which  is  the  chief  thing  required 
in  a  steward.  A  man  may  be  fruitful  and  yet  not  faithful ;  an 
instrument  to  save  others,  a,nd  yet  be  condemned  himself:  for  he 
may  preach  Christ,  not  for  Christ,  but  happily  for  other  respects : 
as  the  fornicator  makes  delectation  his  end,  not  generation ;  so  the 
preacher,  adulterans  verbum,  the  pulpit  adulterer,  as  it  is  in  the 
vulgar,  intends  not  to  get  children  in  Christ  unto  God,  but  gain 
glory  to  himself.  Ye  laiow  the  m.en,  ye  know  not  their  mind  5 
ye  see  tlieir  fact,  not  tlieir  faith ;  only  God  knows  the  secrets  of 
all  hearts. 

Secondly,  it  is  an  injury  to  God's  word,  in  having  the  faith  of 
our  glorious  Lord  Jesus  Christ  in  respect  of  persons,  James  ii.  L 
No  man  may  either  privilege  an  error,  or  prejudice  a  truth :  for 
if  he  preach  another  gospel,  hold  him  accursed,  although  the  min- 
ister be  an  angel :  if  a  truth,  do  as  he  says  though  the  teacher  be 
a  devil :  poison  in  a  golden  cup  is  as  hurtful  as  in  an  earthen  pot : 
wine  in  a  silver  bowl  no  better  than  in  a  wooden  dislj.  When  one 
saith,  "I  am  Paul's,  and  another,  I  am  of  Apollos,  are  ye  not  car- 
nal?" Is  not  this  gross  carnality,  to  set  up  idols  in  the  Church, 
and  to  worship  them  instead  of  God? 

Thirdly,  this  is  an  indignity  to  the  preachers,  in  that  artless 
men  will  take  upon  them  to  judge  of  art.     By  the  laws  of  the 


150  THE  EPISTLE, 

land,  none  prescribe  physic  bnt  such  as  are  doctors,  at  least  prac- 
titioners in  the  faculty :  none  plead  at  the  common  bar,  but  such 
as  are  learned  in  the  law :  yet  every  one,  as  Jerome  complains  in 
an  Epistle  to  Paulinus,  takes  upon  him  exact  knowledge  in  Theol- 
ogy, and  will  teach  both  clerk  and  priest  what  they  should  say,  what 
they  should  do.  So  that  often  it  fareth  with  preachers,  as  it  doth 
always  with  fish,  none  so  welcome  as  new  come  :  If  a  stranger  hap- 
pily come  among  us,  albeit  he  be  never  so  weak  for  his  learning, 
never  so  wicked  for  his  living ;  yet  all  the  country  must  gad  after 
him,  and  neglect  their  own  pastors ;  as  Christ  in  the  Gospel,  "A 
prophet  is  not  honoured  in  his  own  city,  and  in  his  own  house." 
This  was  a  foul  fault  in  Corinth ;  ApoUos  and  Cephas  and  Paul 
were  despised,  while  false  teachers  were  deified.  Indeed  Paul 
writes  in  the  third  chap,  of  this  Epistle,  as  if  some  followed  him, 
and  others  ApoUos :  himself  for  his  plain  doctrine,  and  Apollos  for 
his  excellent  eloquence.  But  in  the  sixth  verse  of  this  chapter  he 
saith,  he  applied  those  things  unto  himself,  and  Apollos  figura- 
tively ;  meaning  that  Peter  and  Apollos  and  himself  were  neglected, 
and  other  upstart  seducers  only  regarded :  he  did  use  the  names  of 
Grod's  apostles  in  his  censures  for  the  benefit  of  the  Corinthians. 
For  your  sake,  that  ye  might  learn  by  us  that  no  man  presumes 
above  that  which  is  written,  and  that  one  swell  not  against 
another  for  any  man's  cause. 

So  men  in  our  days  are  too  partial  in  hearing  and  censuring 
their  teachers ;  as  one  said,  auditories  are  like  fairs ;  the  pedler 
and  the  ballad-monger  hath  more  company  than  the  grave  rich 
merchant ;  children  and  foois  hang  upon  them  Vvdio  sell  toys,  and 
neglect  tliose  who  have  their  shops  stuffed  with  good  commodities ; 
and  this  assuredly  doth  discourage  many  pastors  learned  and  prof- 
itable. For  every  man  hath  not  a  magnanimous  spirit,  to  spurn 
those  who  spurn  him,  to  tell  his  auditory  with  Paul,  "I  pass  very 
little  to  be  judged  of  you."  For  so  this  fault  is  reproved  in  the 
third  verse. 

The  false  teachers  had  extolled  themselves  and  disgraced  him  ; 
affirming  that  "his  bodily  presence  was  weak,  and  his  speech  of 
no  value."  St.  Paul  therefore  having  the  testimony  of  a  good 
conscience,  resolutely  tells  the  Corinthians,  "  I  little  pass  to  be 
judged  of  them,  or  you,  or  any  man."  Pie  saith  not,  I  esteem  not 
at  all ;  but  I  little  regard ;  that  is,  not  so  much  respect  your  judg- 
ment, as  that  I  should   be  discouraged  in  doing  my  duty.     The 


T'HE  THIRD  SUNDAY  lif  ADVENT.  161 

>:V"ltness  of  conscience  is  more  comfortable  than  the  vulgar  breath  ; 
in  comparison  of  the  one,  I  little  prize  the  other.  Or  as  G-orran  : 
It  were  a  great  thing  to  be  judged  of  such  as  are  spiritual  ;  but  it 
is  a  very  small  thing  to  be  judged  of  you,  who  are  thus  carnal. 
As  Seneca  :  "  The  things  reported  against  me  are  not  evil,  but  the 
reporters  are.  I  should  be  moved  if  Cato,  Lailius,  or  Scipio  had 
said  this  of  me,  but  to  be  descried  by  evil  men,  is  to  be  praised," 

"  Either  of  man's  judgment,"  Our  apostle  wills  us  to  rebuke 
with  all  long  suffering  and  doctrine.  Now  himself  is  a  pattern  of 
his  own  precept ;  for  lest  he  should  seem  too  bitter  in  chiding  the 
Corinthians,  and  despising  their  judgment ;  he  doth  in  this  clause 
-somewhat  qualify  his  speech,  insinuating  that  he  doth  except 
against  all  others'  judgment,  as  well  as  theirs.  Happily  some 
will  object,  it  is  uncivil  and  unchristian,  not  to  regard  what  men 
speak  of  us.  But  as  we  must  have  a  care  of  our  conscience,  so 
likewise  of  our  credit;  If  it  be  once  lost,  thou  slialt  be  no  one 
thereafter. 

It  is  good  in  our  courses  to  gain  the  fore-game ;  for  it  is  ex- 
ceeding hard  to  play  an  after-game  of  reputation.  Answer  is 
made,  that  albeit  Paul  esteemed  little  their  judgment  in  regard  of 
liimself,  as  expecting  the  praise  of  God,  and  having  a  good  certif- 
icate from  his  own  consoionce  ;  yet  in  respect  of  others  who 
might  hereby  be  scandalized,  and  so  the  Gospel  hindered,  he  was 
assuredly  grieved,  and  therefore  reproves  here  their  fault  boldly, 
that  they  might  repent  heartily.  To  me  it  is  little,  but  unto 
^others  it  is  a  great  scandal,  that  I  should  be  thus  abused  and 
iieglected  of  you, 

I  judge  not  mine  own  self,  1  know  more  of  myself  than  you  or 
■any  man  else,  a,nd  j'^et*  I  cannot  judge  myself;  therefore  much  less 
ought  ye  to  judge  me,  This  seems  contradictory  to  that  of  Paul  : 
•^'If  wo  would  judge  ourselves  we  should  not  be  judged."  I 
ianswer  with  Aquino,  that  there  is  a  threefold 

C  1.  Discussionis,     Exaniiaation, 
Judgment:  /  2.   Condemnationis.      Condemnation. 
i  3.  Absolutionis.     Absolvins;. 

Every  man  may,  yea  must  judge  himself  with  the  two  former; 
he  must  examine   liimself,  and  upon  examination  altogether  con- 
'demn  himself.     Every  m-an  ought  daily  to  commu.ne    with  his 
11 


162  "JfHE  EPISTLK 

own  heart,  and  to  search  [out  his  spirit,  Psalm  Ixxvii.  G.  "I  did 
as  it  were  sweep  my  soul :"  examine  thyself  whether  thou  hast 
gone  forward  or  backward  in  the  ways  of  the  Lord.  Summon 
thyself,  as  it  were  before  another,  and  so  sift  the  whole  course  of 
thy  life,  wherein  thovi  hast  offended  in  thought,  word,  deed  ;  by. 
sins  of  omission,  or  commission,  against  God,  thy  neighbour,  and 
thyself.  Judge  thine  own  self  in  secret  before  thyself,  and  thou 
shaltnotbe  condemned  at  the  last  day  before  all  the  world,  "  Do* 
this,"  saith  Bernard,  "if  not  always,  or  often,  at  least  sometime;" 
especially,  saith  our  apostle,  when  ye  come  to  receive  the  blessed 
Sacrament  of  our  Lord's  Supper  ;  "  Let  a  man  examine  himself, 
and  so  let  him  eat  of  this  bread,  and  drink  of  this  cup." 

The  second  kind  of  judgment  is  of  condemnation.  So  Job  :  "  I 
will  reprove  my  ways  in  his  sight.  If  I  would  justify  myself, 
mine  own  mouth  shall  condemn  me."  So  David :  "  Enter  not 
into  judgment  with  thy  servant,  for  in  thy  sight  shall  no  man 
living  be  justified,"  And  Saint  John  :  "  If  wc  say  that  we  have 
no  sin,  we  deceive  ourselves,  and  the  truth  is  not  in  us." 

A  Christian  in  this  world  is  mundus  et  mundandus  :  clean  in 
part,  and  in  part  to  bo  made  clean :  all  his  perfection  consists  in 
acknowledging  his  imperfection  ;  all  his  righteousness  in  forgive- 
ness of  sinsy  rather  than  in  perfection  of  virtue.  Yea  but,  say 
the  Pelagians,  and  after  them  the  papists,  "  Elizabeth  and  Zachary 
were  just,  observing  all  the  commandments  and  ordinances  of  the 
Lord,"  Luke  i.  G.  "  Job  an  upright  man  departing  from  evil,  and 
preserving  his  innocency,"  Job  ii,  3.  "  In  David  no  wickedness,"' 
Psalm  xvii.     And  here  Paul,  '^  I  know  nothing  by  myself." 

I  answer  to  the  first :  if  Zachary  was  a  priest,  then  a  sinner  '. 
for  as  we  read,  Heb,  vii.  27,  the  priest's  manner  was  first  to  offer 
sacrifice  for  his  own  sins,  and  then  for  the  people's.  If  then 
Zachary  did  sacrifice,  he  had  sin,  and  sin  is  a  transgression  of  the 
law  :  so  that  he  did  not  exactly  keep  the  whole  law,  but  himself 
and  his  wife-  so  far  observed  the  commandments,  as  that  they 
were  blam.elcss  in  the  world's  eye  :  no  man  could  justly  condemn 
them  for  doing  unjustly. 

But  as  Augustine  said,  "  woe  to  the  commendable  life  of  man^ 
if  God  set  mercy  aside  in  judging  of  it." 

Even  their  own  Bernard  confesseth  ingeniously,  that  if  the 
Lord  should  take  a  strait  account  of  us  his  stewards,  it  were  im^ 


THE  THIRD  SUNDAY  IN  ADVENT.  163 

possible   that   any  sliould  answer  the  thousandth,  yea  the  least 
part  of  his  debt,  nee  millesimiie  nee  minimae  parti. 

For  the  commendation  of  Job,  it  is  not  simple,  but  compara- 
tive :  ;there  was  none  like  him  on  the  earth  ;  at  least  none  so 
righteous  in  that  part  of  the  earth  in  the  land  of  Uz.  It  was  a 
great  praise  to  be  so  good  among  that  people,  who  were  so  bad. 
According  to  the  measure  of  human  perfection.  Almighty  God 
hath  given  him  so  great  testimony  of  righteousness,  saith  Augus- 
tine; "  hast  thou  not  considered  my  servant  Job?  how  none  is 
like  him  in  the  earth,  an  upright  and  just  man,  one  that  feareth 
G-od,  and  escheweth  evil."  But  himself  is  afraid  of  himself: 
Verebar  omnia  opera  mea  :  so  the  Romish  translation  hath  it  : 
"  I  was  afraid  of  all  my  w^orks,"  Job  ix.  28.  And  in  the  second 
verse  of  the  same  chapter ;  "  How  shall  a  man  be  justified  before 
God  ?  "  and  in  the  third  verse  :  'Mf  I  contend  with  him,  I  shall 
not  be  able  to  answer  him  one  for  a  thousand. 

Now  for  David;  his  praise  was  not  general,  but  particular  and 
partial.  There  was  no  wickedness  found  in  him,  that  is,  no  plot 
or  practice  against  Saul ;  whereof  he  was  accused  unjustly  :  but 
'other  wise  in  other  things,  his  sins  were  so  many,  and  those  so 
heavy,  that  he  crieth  out  in  the  8Sth  Psalm,  "  put  me  not  to  re- 
buke, 0  Lord,  in  thine  anger,"  &c.  David  was  no  ti-aitor,  but 
David  was  an  adulterer,  and  a  cruel  murderer  :  "  He  turned  from 
nothing  the  Lord  commanded  him  all  the  days  of  liis  life,  save 
only  in  the  matter  of  Uriah  the  Hittite,"  1  Kings  xv.  5. 

What !  had  David  no  fault  else,  but  only  that  against  Uriah  ? 
Yes  surely,  David  was  conceived  in  sin,  and  shapen  in  wicked- 
ness. As  he  was  the  son  of  many  years,  so  the  father  of  many 
ains.  In  his  private  conversation  he  did  so  much  offend,  as  that 
he  saith  in  the  130th  Psalm,  "  If  thou  0  Lord  be  extreme  to  mark 
what  is  done  amiss,  0  Lord  who  may  abide  it  ?  "  That  text  then 
is  to  be  construed  of  his  public  government,  as  the  circumstances 
import ;  as  he  was  a  king,  the  Scripture  giveth  him  this  commen- 
dation, that,  excepting  the  matter  of  Uriah,  he  gave  no  public 
scandal  in  the  whole  time  of  his  reign.  David  was  in  many 
things  a  bad  man,  but  in  most  things  a  srood  kin«^. 

So  likewise  this  speech  of  Paul,  "  I  know  nothing  by  myself," 
is  not  general,  extended  to  the  whole  course  of  his  life,  but  par- 
ticular, touching  his  apostleship.  Now  Bishop  Latimer  said  :  "as 
for  sedition,  for  ought  that  I  know,  methinlvs  I  should  not  need 


164  THE  EPISTLE. 

Christ :  if  I  might  so  say."  Paul  knew  nothing,  that  is  no  mi- 
faithfuhiess  in  exercising  his  ministry;  which  he  did  utter' 
here,  not  to  justify  himself,  as  it  is  apparent  in  the  next  clause j^^ 
but  to  glorify  God.  As  wc  find  in  the  fifteenth  chapter  of  this- 
Epistlcy  verse  9,  "I  am  the  least  of  the  apostles,  not  worthy  to* 
be  called  an  apostle,  beeai^se  I  persecuted  the  Ciiurch  of  God  ■: 
but  by  the  gTace  of  God  I  am  that  I  am,  and  his  grace  was  not  in 
vain,  for  I  laboured  more  abundantly  than  them  ail;  yet  not  I,  but 
the  grace  of  God  which  is  with  me."  St.  Paul  then,  assisted  with 
God's  especial  grace,  found  nothing  in  himself  to  condemn  him- 
self, for  his  unfaithfulness  in  preaching  :  bat  in  other  actions  he 
was  SO'  buffeted  with  Satan,  and  overladen  as  it  were  with  his 
infirmities,  as  that  he  grievously  oomplaineth  r  "  0  Wretched  man 
that  I  am,  who  shall  deliver  me  from  the  body  of  this  death  ?  " 
He  that  calls  himself  in  one  place  the  least  saint,  in  another  ac- 
knowledgeth  himself  the  greatest  sinner.  But  what  need  we 
look  any  further  ?  He  that  here  saith,  I  know  nothing  by  rnyself,- 
saith  alsoy  yet  herein  am  I  not  justified  :  as  I  do-  not  condemn,  so 
not  absolve  myself.  The  papist  then  in  citing  this  text,  hath  lost 
a  pound  to  gain  a  penny  :  for  although  a  man  da  all  that  fie  can,, 
he  is  still  an  unprofitable  servant.  I  know  no  unfaithfulness  in 
me,  yet  am  I  not  hereby  justified  :  for,  as  Gorran  and  Aquine 
note,  Pa,ui  might  Imve  many  secret  sins  unknown  to  himself ;  ac- 
cording to  that  of  David  ;  who  can  tell  how  often  he  oftendeth  ? 
"  0  cleanse  thou  me  from  my  secret  faults."  *'  Every  way  of  a 
man  (saith  Solomon)  is  right  in  his  ovfii  eye  ;  but  the  Lord  pon- 
dereth  the  heart : "  and  who  can  say,  I  have  mtide  mine  heart 
clean?  Or,  as  our  diviri^s  expound  it,  howsoever  Paul  was  faith-- 
ful  in  his  oflice,^yet  his,,  and  all  our  good  works,  are  stained  with 
some  blemish. 

There  v/as  iniquity  in  the  holy  sacrifices  of  the  children  of  Is- 
raid :  but  their  high  priest  did  bear  their  iniquity  to  make  the' 
offering  acceptable  before  the  Lord;  Exod.  sxviii.  38.  There  is- 
unholinesB  in  our  holiest  actions,  but  Christ  our  high  priest  hath 
borne  the  iniquity  :  and  they  are  accepted  of  God  in  him,  not  by 
themselves  or  their  own  perfection,  but  as  perfumed  with  the' 
sweet  incense  of  Christ's  obedience  :  who  to  make  both  ns  and; 
them  acceptable,  gave  himself  an  offering  and  a  sacrifice  of  s 
sweet  smelling  savour  to  God :  Epbes.  v.  2, 


THE  THIRD  SUNDAY  IN  ADVENT.  165 

THE  GOSPEL. 
Matt.  ii.  2. — "  Wlien  Johi  in  prison  heard  the  works  of  Christ^ 


rr,  ■  1 1    ti  .       (A  question  moved  by  St.  John  Baptist,  hi  the  2d,  3d 

This  aroppel  hath  two  ^       ^  •'  ^       '  ' 

•  -,  ,•      I         f    .  {       verses, 

pnncipai  parts  :  ^  ^^^  answer  made  by  our  Saviour  Christ  in  the  rest. 

[  1.  The  place  where:  In  prison. 
In  the  question  four  !  2.  The  time  when,  He  heard  the  worlds  of  Christ, 
things  are  regarged :      ]  3.  The  messengers:  he  sent  two  of  his  disciples. 
[4.  The  message:  Art  thou  he  that  shall  come,  &c. 

i  Message  ^ 
Christ's  answer  concernetli  either  the  <^       or        V  of  John. 

f  Person      J 
That  which  concerned  the  message  of  John,  he  delivered  unto 
the  messengers,  ver.  4,  5,  6.     "  Gro  and  show  John  what  ye  have 
heard  and  seen." 

That  which  concerned  the  person  of  John,  he  delivered  unto  the 
multitude  when  the  disciples  of  John  were  departed  :  verse  7,  8, 
9,  10. 

f  1.  When  :  After  John'-s  disciples  are  gone,  avoiding 
j  hereby  all  flattery. 

WJierein  observe  these  j  2.  To  whom  :  To  the  multitude,  confirming  in  them 
three  circumstances:         1  a  reverend  opinion  of  John. 

j  3.  What:  His  speech  altogether  tended  unto  the 
[  praise  of  John. 

.     1  -f  -  tl  '  f  Negative,  showing  what  he  was  not,  for  his  life.  ver.  7,  8. 

*-   i     •  P       }  [  Affirmative,  showing  what  he  was,  for  his  office,  ver.  9,  10. 

This  I  take  to  be  this  gospel's  anatomy  and  epitome. 

"When  John  in  prison."  "Many  are  the  troubles  of  the 
righteous."  If  they  were  many,  and  not  troubles,  then  as  it  is 
in  the  proverb,  the  more  the  merrier  :  or  if  they  were  troubles, 
and  not  many,  then  the  fewer  the  better  cheer.  But  it  hath 
pleased  Almighty  Grod  to  <x)uple  them  both  together,  in  nature 
troubles,  in  number  many,  "  that  through  many  tribulations  we 
might  enter  into  the  kingdom  of  Grocl,"  Acts  xiv.  22. 

Some  therefore  are  touched  in  their  reputation,  as  Susanna; 
some  crossed  in  their  children,  as  Ely ;  some  persecuted  by  their 
enemies,  as  David ;  some  wronged  by  their  friends,  as  Joseph ; 
some  tormented  in  their  body,  as  Lazarus  ;  some  suffer  loss  of 
goods,  as  Job ;  some  restrained  of  their  liberty,  as  here  John  in 
prison.  As  Naples  is  called  in  history  the  butt,  and  Milan  the 
bale  of  fortune;  so  the  good  man  is  the  butt  of  the  wicked, 
whereat  he  shoots  his  sharpest  head  arrows  :  and  therefore  we 
must  put  on  God's  armour,  following  St.  John's  example.     When 


166  THE  GOSPEL. 

\vc  are  in  prison,  or  in  any  other  affliction,  we  must  not  fly  to' 
witcheSjOr  rely  too  much  on  men,  but  immediately  send  to  Christ  r 
I  say  send  two  messengers  unto  God,  our  alms  and  our  prayers  : 
for  they  will  do  our  errand  for  us,  as  they  did  for  Cornelius,  Acts 
X.  4. 

Not  to  follow  the  common  postils  in  this  argument,  I  note  out 
of  these  two  circumstances,  of  place  and  time,  two  commendable 
virtues  in  John,  to  wit,  his  discretion  and  humility.  The  disci- 
ples of  John  held  their  master  a  greater  prophet  than  Christ :  al- 
beit he  told  them  plainly,  that  he  was  not  worthy  to  untie  the 
latchet  of  Christ's  shoe,  Matt.  iii.  11.  Behold  then  his  exceeding 
wisdom,  who  sent  his  disciples  unto  Christ,  when  himself  was 
most  abased  in  regard  to  his  present  imprisonment,  and  imminent 
death,  and  when  Christ  on  the  other  side  was  most  famous  for  his 
wondrous  works  and  strange  miracles  :  "  when  John  being  in  pri- 
son, heard  the  works  of  Christ,  he  sent  two  of  his  disciples  unto 

him." 

f  Envy :  ''  Behold,  he  that  was  with  thee  beyontl  Jordan 
r^,      T     •   1        n^      I       baptiseth,  and  all  men  follow  him." 
Thedisciplesof  John  1  jg^^^^^^g  .   u  supposing  John  to  be  Christ." 
had  three  lauus,aswej  jj^^^gj^j.^y.    ajojj^ing  ^i^]^    tjjg    Pharisees   against 
hnd  m  the  gospel.  |       Christ,  saying,  why  do  we  and  the  Pharisees  fast 

[     oft,  and  thy  disciples  fast  not  ?" 

Now  in  Christ's  school  there  were  three  perfections  opposite  to 
these  three  defects :  examples  of  humility  against  envy :  words 
of  wisdom  against  ignorance  :  works  of  wonder  against  incredulity. 
John  therefore  sent  his  disciples  unto  Christ,  that  seeing  his  hu- 
mility, their  envy  might  be  lessened ;  that  hearing  his  Avisdom, 
their  ignorance  might  be  rectified  :  that  Avondering  at  his  works, 
their  incredulity  might  be  confounded  :  and  because  faith  is  the 
mother  of  all  virtues,  and  infidelity  the  nurse  of  all  wickedness,, 
the  Baptist  then  sent  his  disciples,  when  he  heard  of  the  great  works 
of  Christ ;  that  going,  they  might  see ;  seeing,  wonder ;  wonder- 
ing, believe;  believing,  be  saved. 

A  good  example  for  all  preachers  to  follow ;  that  they  take  their 
hint,  and  best  opportunity  to  benefit  their  auditors..  Every  pastor 
is  a  steward  in  God's  house  ;  and  a  steward  must  not  only  provide 
meat  enough,  but  also  prepare  it  in  due  season  :  otherwifcc,  saitli 
Bernard,  it  is  not  dispensatio,  but  dissipatio. 

This  ought  to  be  their  first  and  last  care :  for  John  in  prison 
even  at  death's  door  was  most  careful  to  commend  his  scholars 


THE  THIRD  SUNDAY  IN  ADVENT.  167 

anto  tli3  bast  tutor  :  and  this  pattern  fits  all  parents,  as  well  as 
preachers.  In  a  word,  all  superiors,  that  they  be  watchful,  for  the 
good  of  such  as  are  under  them.  '•  If  there  be  any  that  provideth 
not  for  his  own,  and  namely  for  them  of  his  household,  he  denieth 
the  faith,  and  is  worse  than  an  infidel."  If  such  as  neglect  their 
families  in  temporal  things,  be  worse  than  infidels ;  how  bad  are 
they  who  neglect  them  in  spiritual  things,  using  no  pains  in  their 
life,  nor  care  at  their  death  ;  that  their  servants  and  children  after 
their  departure,  may  be  brought  up  in  instruction  and  information 
of  the  Lord. 

But  that  which  is  especially  noted  out  of  those  circumstances, 
is  John's  humility,  who  was  not  vain-glorious,  or  factious,  or  any 
way  desirous  to  draw  disciples  after  him,  but  rather  to  send  them 
unto  another,  Y,^ho  could  better  instruct  them.  If  all  our  preachers 
were  like  John,  there  would  be  much  less  division,  and  much  more 
■devotion  in  the  Churcli.  An  itching  shepherd  must  necessarily 
make  a  scabby  sheep. 

"  He  sent."  AVlien  the  pastor  is  restrained  of  his  liberty,  let 
him  not  cease  to  provide  for  his  flook :  when  the  master  of  the 
family  cannot  come  to  Church  himself,  let  him  send  his  servants 
unto  Christ. 

"  Two."  For  mutual  society,  because  two  arc  better  than  one  : 
if  one  fall,  the  other  may  lift  him.  up ;  if  one  forget,  the  other  may 
remember :  and  yet  not  more  than  two,  lest  turba  should  prove 
turbulenta,  lest  many  heads  should  make  many  creeds.  As 
Joshua  sent  two  to  spy  the  promised  land ;  so  John  sent  two  to  spy 
the  promised  Lord. 

"Art  thou  he  that  shall  come."  At  the  first  sight  hereof  some 
may  suppose  that  John  did  doubt,  whether  Christ  was  the  true 
Messiah  or  no:  for  otherwise  he  would  never  have  sent  his  disci- 
ples with  this  question,  "Art  thou  he  that  shall  come,"  &o.  But 
if  you  call  to  mind  that  which  is  written  before ;  that  John  bap- 
tized Christ  in  Jordan,  and  how  he  saw  the  Holy  Grhost  descend- 
ing upon  him,  and  how  ho  pointed  him  out  with  the  finger,  "  This 
is  the  lamb  of  God."  Or  if  you  shall  advisedly  consider  what  fol- 
loweth  after  this  question  of  John  in  this  present  chapter,  what 
honourable  testimony  Christ  gave  of  him,  that  he  v/as  not  a  reed 
shaken  with  the  wind  ;  that  is,  an  inconstant  man,  one  that 
preached  Christ  to  be  come,  and  now  made  question  of  his  coming: 
that  he  was  a  prophet,  yea  more  than  a  prophet :  if,  I  say,  we  note 


168  TEE  GOSPEL. 

the  text  either  precedent  or  consequent,  it  will  appear  raore  mani- 
fest than  light  at  noon,  that  John  himself  did  no  way  doubt  of 
Christ :  and  therefore  to  let  pass  all  other  expositions,  I  follow  with 
the  whole  stream  of  late  writers,  that  old  interpretation  of  St.  Hi- 
erome,  Chrysostomy  Thcophylact,  Euihymius,  Hilary,  Rupertus, 
all  which  are  of  this  opinion,  that  John  Baptist  made  not  this 
doubt  in  regard  of  himself,  but  in  the  behalf  of  his  doubting  dis- 
ciples, as  yet  not  thoroughly  persuaded  that  Christ  was  the  Sa- 
viour of  the  w^orld  :  and  therefore  did  he  send  them  unto  Christy 
that  by  occasion  of  Christ's  answer,  hearing  his  words,  and  seeing 
his  wonders,  they  might  be  fully  satisfied,  and  in  fine  saved. 

A  candle  being  put  in  a  close  room,  will  show  forth  itself  through 
the  little  crannies  of  the  walls,  and  chinks  of  the  window.  John 
was  a  burning  and  shining  lamp  :  and  therefore  though  he  was 
shut  up  in  priso-n,  yet  notwithstanding  shined  an  his  humility, 
wisdom,  love,  zeal  before  men,  even  like  the  sun  giving  the  great- 
est glimpse  at  his  going  down. 

"  Cto  and  tell  John."     Why  tell  John?     He  knew  before  that 

Christ  was  the  Messiah :  he  might  have  said  rather ;  I  tell  you ; 

.  not,  go  you  and  show  John :  but  Christ  would  take  no  notice  of 

their  unbelief,  lest   ho   should   shame   and   discourage   them   too 

much. 

"What  you  have  heard  and  seen.  "What  you  have  heard  of 
others,  and  seen  yourselves ;  for  as  St.  Luke  reports  at  that  very 
time  before  their  eyes,  for  our  Saviour  cured  many  of  their  sick- 
nesses and  plagueSy  and  of  evil  s}>irits,  and  unto  many  blind  men 
he  gave  sight:  as  if  he  should  reason  thus;  I  have  made  the  pre- 
mises ;  it  remaineth  only  that  ye  gather  the  conclusion :  he  that 
enlighteneth  the  eyes  of  the  blind,  and  openeth  the  ears  of  the 
deaf,  and  bindeth  up  the  broken  hearted,  and  preaeheth  good 
tidings  unto  the  poor,  &c.  He  is  assuredly  the  Messiah  of  the 
world :  but  I  do  all  these :  ilicrcfore  go  tell  John  what  ye  have ' 
heard  and  seen,  the  blind  receive  their  sight,  the  lame  walk,  &c. 
Ye  know  the  tree  not  by  his  foliage,  nor  by  liis  flowers,  but  by  his 
fruit.  Here  then  we  may  learn  tO'  teach  ignorant  people  with  our 
works  as  well  as  our  words,  that  all  men  may  see^  so  well  as  hear 
what  we  are. 

Yea,  but  why  did  he  not  show  them  in  plain  terms,  but  demon- 
strate by  miracle,  that  he  was  the  Messias  ?  He  told  the  woman 
of  Samaria  before  she   did   ask ;   whv  then   did  he  not  tell   them 


THE  THIRD  SUNDAY  IN  ADVENT. 


691 


when  they  did  ask  ?  Chrysostom  gives  this  reason ;  because  Christ 
knew  the  woman  of  Samaria  would  easily  believe,  therefore  he 
used  a  bare  word  only ;  but  the  disciples  of  John  were  hard  of  be- 
lief, and  therefore  he  thought  it  best  to  teach  them  by  works,  and 
not  by  words:  "I  have  greater  witness  than  the  witness  of  John; 
for  the  works  which  the  Father  hath  given  me  to  finish,  the  same 
works  that  I  do,  bear  witness  of  me,  that  the  Father  hath  sent  me. 
Wherefore,  though  ye  believe  not  me,  yet  believe  the  works."  G-o 
show  what  ye  have  seen ;  the  blind  receive  their  sight,  the  lame 
walk,  the  lepers  are  cleansed,  and  the  deaf  hear,  the  dead  are 
raised  up,  &c.  These  works  which  I  have  done,  the  like  whereof 
were  never  done,  testify  that  I  am  he  who  should  come ;  and  so 
tell  your  master  John,  that  he  look  for  no  other.  This  answer 
was  thought  sufficient  by  Christ,  which  is  wisdom  itself.  Go  and 
show  John  the  things  that  ye  have  heard  and  seen.  But  if  Christ 
now  will  find  any  faith  among  our  atheists,  he  had  need  to  come 
with  new  miracles,  I  might  have  said  with  more  than  miracles, 
lest  our  searching  wits  find  the  reason  of  them ;  or  otherwise  con- 
clude them  to  be  but  our  ignorance  of  the  cause.  Men  and  gods, 
as  it  is  in  the  fable  of  the  golden  chain,  were  not  able  to  draw 
Jupiter  down  to  the  earth,  and  yet  Jupiter  was  able  to  draw  them 
up  to  heaven.  So  we  must  submit  our  reason  unto  faith,  and  not 
faith  unto  reason. 

And  as  they  departed,  Jesus  began  to  say  unto  the  people. 
This  part  of  our  Saviour's  answer  concerns  the  commendation  of 
John.  If  Alexander  the  Groat  accounted  Achilles  happy  for  that 
he  had  so  good  a  trumpeter  of  his  honour  as  Homer,  what  an  ex- 
ceeding glory  was  it  for  the  Baptist  to  bo  thus  extolled  by  Christ, 
who  being  truth  itself,  would  not  flatter,  and  could  not  lie  ? 

Divines  out  of  these  circumstances  of  persons  and  time,  note 
Christ's  wisdom  and  sincerity;  wisdom,  who  did  not  magnify 
John  before  those  who  did  already  praise  him  too  much  ;  his  sin- 
cerity, that  would  not  flatter  him  before  his  own  disciples,  albeit 
he  did  extol  him  before  the  people,  when  they  were  gone.  It  is  an 
old  saying  of  (3rregory,  "  the  word  of  the  flatterer  hurts  more  than 
the  sword  of  the  persecutor." 

A  malicious  enemy  doth  often  good  by  telling  us  of  our  vices, 
but  a  fawning  friend  wrongs  us  in  telling  us  of  our  virtues ; 
either  commending  that  which  we  have  not,  or  too  much  extolling 
that  which  we  have  ;  the  which  is  termed  in  the   Canon  law, 


170  TUE   GOSPEL. 

sinioniii  lin^uic,  verbal  :siiiiony.  t^ult  was  ii.sed  in  tlie  lej^al  sacri- 
fices, but  not  honey,  tluit  our  lips  may  oiler  up  acceptable  sacri- 
fice to  God.  We  must  have  salt  in  our  speech,  and  not  honied 
compliments,  as  bein^?  more  desirous  to  correct  our  acquaintance 
wisely,  than  to  flatter  them  basely. 

The  parasite,  saith  the  poet,  hath  bread  in  one  hand,  and  a 
stone  m  the  other  ;  using  as  the  Jews  did  Christ,  carry  us  up  to 
the  top  of  an  hill,  and  then  cast  us  down  headlong.  Christ  there- 
fore rebuked  the  Pharisees  before  their  faces,  but  commended 
John  behind  his  back,  not  to  his  own,  but  to  the  people,  lest  they 
should  entertain  an  ill-conceit  of  him  who  was  a  preacher  and  a 
prophet :  and  here  by  the  way  note,  that  the  diilerence  between 
the  disciples  of  Christ  and  John  in  matter  of  ceremonies,  as  fast- 
ing and  washing  of  hands,  made  no  schism  in  the  Church  ;  hut 
Jolin  gave  this  testimony  of  Christ,  that  he  was  not  worthy  to 
loose  the  latchct  of  his  shoe  :  and  Christ  here  commends  highly 
both  the  carriage  and  calling  of  John,  aflirming  of  the  one,  that 
he  was  not  an  inconsistant  or  vain  man,  of  the  other,  that  he  was 
a  pro])het  and  more  than  a  prophet. 

John  was  greater  than  the  prophets  under  the  Law,  because 
they  prophccicd  of  Christ  to  come,  but  John  bare  record  that  he 
was  come,  being,  as  divines  have  termed  him,  a  mean,  between  a 
prophet  and  an  apostle ;  a  prophetical  apostle,  and  an  apostolical 
prophet;  standing  between  the  two  dispensations,  he  ended  the 
old  and  began  the  new.  The  Baptist  then  is  more  than  a  prophet, 
in  pointing  him  out  with  the  finger  ;  who  is  the  very  centre  of  all 
the  prophet's  aim. 

He  was  also  greater  llian  a  prophet,  in  that  he  baptized  the 
Lord  of  tlie  prophets. 

But  what  need  we  look  any  further,  when  as  our  Saviour  in 
the  very  next  verse  gives  a  sullicient  reason  of  this  assertion  out 
of  the  prophet  Malachi :  "  This  is  he  of  whom  it  is  written, 
Behold  I  send  my  messenger  before  thy  face,"  »5cc:  Other 
prophets  are  sent  to  men,  but  John  to  God,  from  G-od  the  Father 
to  God  the  Son  :  "  Behold,"  saith  God  the  Father,  "  I  send  mine 
angel  before  thee,"  »S:c. 

Christ  in  all  his  sermons  usually  cited  texts,  for  the  proof  of  his 
doctrine  ;  so  John  the  Baptist ;  "  I  am  the  voice  of  a  crier,  as 
saith  ihr  prophet  Esay."  So  St.  Peter,  "  This  is  that  which  was 
.•spoken  by  ilie  prophet   Joel."     So  St.  Paul  buildeih  all  his  exhor- 


THE  THIRD  SUNDAY  IN  ADVEjSrr.  171 

tations  and  conclusions  upon  evidence  of  holy  writ ;  teaching  us 
hereby,  that  howsoever  the  sermon  be  fetched  out  of  the  school, 
yet  the  grounds  of  all  our  preaching  must  be  taken  out  of  Grod's 
own  Book.  Believe  this,  for  it  is  written  ;  do  this,  for  it  is 
written.  Audi,  dicet  Dominus,  non  dicit  Donatus,  aut  Rogatus^ 
aut  Vincentius,  aut  Hilarius,  aut  Augustinus,  sed  dicit  Dominus, 
God  speaks  ;  I  hear,  not  Donatus,  or  Augustine,  &c.,  but  Grod. 
Expound  one  text  by  comparing  it  with  another  ;  for  the  prophets 
are  commentaries  upon  Moses,  and  the  Gospel  is  a  short  exposi- 
tion of  both  :  and  that  you  may  the  better  perform  this,  examine 
the  questions,  harmonies,  concordances,  annotations,  glosses  of 
the  learned  doctors  in  Christ's  Church  from  time  to  time.  For 
as  the  Word  of  Grod  was  not  penned  in  old  time,  so  likewise  not 
to  be  construed  in  our  time,  by  any  private  spirit,  2  Pet.  i.  20,  21. 

"  Behold  I  send  my  messenger."  Our  Evangelist  reports  this 
as  spoken  by  G-od  the  Father,  but  the  prophet  as  spoken  by  the 
Son  ;  "  Behold,  I  will  send  my  messenger,  and  he  shall  prepare 
the  way  before  me."  This  altering  of  the  persons  hath  troubled 
interpreters  a  little  :  some  therefore  thus,  "  I  send  my  messenger 
before  my  face  ;"  that  is,  before  my  Son,  Heb,  i,  3.  This  observa- 
tion is  true,  but  not  pertinent ;  for  to  send  a  messenger  before  a 
man's  face,  is  nothing  else  but  to  send  a  messenger  before  him,  as 
Hab.  iii.  5.  "  Before  him  went  the  pestilence  :"  and  Jeremy, 
Lament,  i.  5.  "  Her  children  are  gone  into  captivity  before  the 
enemy  ;"  Ante  faciem  tribulantis ;  and  so  Christ  expounds  it 
here,  before  thy  face,  that  is,  before  thee. 

Now  for  the  changing  of  the  persons,  it  is  usual  in  the  Bible  : 
St.  Peter  affirms  that  the  word  of  Grod  was  written  by  the  Holy 
(xhost :  but  St.  Paul  saiih,  Heb  i.  1,  that  G-od  the  Father  in  old 
time  spake  by  the  prophets,  Esay  doth  ascribe  this  unto  the 
Son  ;  my  people  shall  know  my  name,  in  that  day  they  shall 
know  that  I  am  he  who  sent  to  them  :  and  the  reason  hereof  is 
plain  :  because  all  the  works  of  the  sacred  Trinity,  quoad  extra, 
bo  common  unto  all  the  three  persons,  and  so  Grod  the  Father,  and 
God  the  Son,  and  God  the  Holy  Ghost,  send.  The  person's 
diversity  then  alters  not  the  sacred  identity  :  but  as  interpreters 
observe,  that  text  of  Malachi  compared  Vfith  this  of  Matthew, 
prove  notably  that  God  the  Father  and  God  the  Son  are  all  one, 
their  power  equal,  their  majesty  coeternal. 

"My    messenger."      In  the    vulgar    Latin,    Angelum    meum: 


172  THE  GOSPEL. 

Origen  therefore  thought  John  was  an  angel ;  but  other  expositors 
more  fitly,  that  the  baptist  was  an  angel  officio,  non  natura  :  so 
Malachi  calls  other  prophets,  angels,  in  his  2d  chap.  7.  "  The 
priests'  lips  shall  preserve  knowledge,  and  they  shall  seek  the  law 
at  his  month,  for  he  is  the  messenger  of  the  Lord  of  hosts :" 
Angelns  Domini :  so  preachers  are  called  angels  in  the  New 
Testament,  that  is,  messengers  and  ambassadors  of  God ;  and 
here  the  gospel  agrees  with  the  epistle.  This  is  a  pattern  of  Saint 
Paul's  precept  :  preachers  are  to  be  respected  as  the  ministers  of 
Christ,  and  stewards  of  God,  for  God  saith  of  John  the  Baptist, 
"  Behold  I  send  my  messenger,"  &c. 

Happily  some  will  object,  if  ordinary  prophets  are  called  angels, 
how  doth  this  testimony  prove  John  to  be  more  than  a  prophet  ? 
Answer  is  made  by  Zachary,  that  John  is  the  prophet,  and  here 
by  Matthew,  that  angel,  as  it  were  beadel  or  gentleman  usher  unto 
Christ.  As  then  in  a  solemn  triumph  they  be  most  honoured,  who 
go  next  before  the  king :  so  John  being  next  unto  Christ,  even 
before  his  face,  is  greater  than  they  who  went  far  off:  he  was  the 
voice,  Christ  the  word  :  now  the  word  and  the  voice  are  so  near, 
that  John  was  taken  for  Christ.  Again,  John  may  be  called  that 
angel,  in  regard  of  his  carriage  as  well  as  his  calling  ;  for  albeit 
he  did  no  miracle,  yet,  as  one  said,  his  whole  life  was  a  perpetual 
miracle  :  first  his  conception  was  wonderful :  begotten,  saith  Am- 
brose, with  prayer  :  Non  tam  complexibus  quam  orationibus  :  an 
angel  from  heaven  avoucheth  as  much  in  the  first  of  Luke,  verse 
13.  "  Fear  not  Zachary,  for  thy  prayer  is  heard,  and  thy  wife 
Elizabeth  shall  bear  thee  a  son,  and  thou  shalt  call  his  name 
John."  It  was  another  miracle,  that  a  babe  vdiich  could  not 
speak,  yea,  that  was  unborn,  began  to  execute  his  angelical  office, 
and  to  show  that  Christ  was  near;  that  dumb  Zachary  should 
prophesy,  was  a  third  wonder  at  his  circumcision;  and  so  the 
whole  life  of  John  was  very  strange,  living  in  the  wilderness  more 
like  an  angel  than  a  man  :  and  in  a  word,  those  things  which  are 
commendable  in  others  severally,  were  found  in  him  all  jointly, 
being  a  prophet,  evangelist,  confessor,  virgin,  martyr  :  living  and 
•  dying  in  the  truth,  and  for  the  truth.  I  know  not  (as  Ambrose 
speaks)  whether  his  birth,  or  death,  or  life  was  more  wonderful. 

How  John  doth  prepare  the  way  before  Christ,  is  showed  in  the 
gospel  on  next  Sunday ;  yet  observe  thus  much  in  general,  that  it 
is  the  minister's  office  to  show  men  the  right  way  to  salvation, 


THE  THIRD  SUNDAY  IX  ADVENT.  173 

and  to  bring  them  unto  God  :  our  Saviour  hatli  promised  to  como 
unto  men  ;  it  is  our  duty  therefore  to  knock  at  the  doors  of  your 
heart,  by  preaching  faith  and  repentance,  to  prepare  the  way  for 
our  master,  that  when  himself  knocks  he  may  be  let  in,  and  so 
sup  with -you,  and  dwell  with  you,  and  you  with  him  evermore. 
Amen, 


THE  FOURTH  SUNDAY  IN  ADVENT. 

THE  EPISTLE, 

Pilii..  iv.  4  — ^'•Rejoice  in  the  Lord  always  :  ag-ain,  I  say  rejoice  J' 

A  text  of  rejoicing  against  the  time  of  rejoicing  :  whereby  the 
Church  intimates  liov.^  we  should  spend  our  Christmas  ensuing ; 
not  in  gluttony  and  drunlienness,  in  chambering  and  wantonness, 
doing  the  devil  more  service  in  the  twelve  days,  than  in  ail  the 
twelve  months  :  but  rather  in  psalms,  and  hymns,  and  spiritual 
songs,  making  melody  in  our  hearts  unto  the  Lord  :  I  say  the 
Church  allotting  this  Scripture  for  this  Sunday,  teaoheth  us  how 
this  holy  time  should  be  well  employed,  not  in  unholiness  and 
mad  luerriments  among  lords  of  misrule,  but  in  good  offices  of  re- 
ligion, as  it  becomes  the  servants  of  him  who  is  the  God  of  order  : 
observing  this  festival  in  honour  of  Jesus,  not  lacchus  ;  always 
praising  our  heavenly  Father,  in  loving  us  so  well  as  to  send  hii^ 
Son  to  save  his  servants  :  and  lest  we  should  err  in  our  spiritual 
revels,  observe  in  this  Epistle  both 

rpi       \  Matter     )    , 
iho    <  ^^  >  ot    our    lov, 

(  Manner  )  -^  ^ 

The  matter  and  object  of  our  joy  :,  rejoice  in  the  Lord, 

rpi  1  \  Long ;  always  reioice. 

The  manner:  how    <          ^'  /        j      ^• 

(  Much ;  again  and  again  rejoice. 
It  is  an  old  rule  in  philosophy,  and  it  is  true  in  divinity,  that 
affections  of  the  mind,  as,  anger,  fear,  delight,  &c.,  are  in  their 
own  nature  neither  absolutely  good,  nor  simply  evil,  but  cither 
good  or  bad,  as  their  object  is  good  or  bad.  As  for  example,  to  be 
angry  or  not  angry,  is  indifferent :  "  Be  angry,  and  sin  not,"  saith 
Paul;    there  is  a  good  anger.     "Whosoever  is  angry  with  his 


174  I  ME  EPtSTLfi. 

brother  unadvisedly  (saitli  Christ)  is  in  danger  of  judgment ;  '^ 
there  is  a  bad  anger.  So  Matt.  x.  28.  "  Fear  not  them  that  kil) 
the  body,  and  are  not  able  to  kill  the  soul:  but  rather  fear  him 
which  is  able  to  destroy  both  soul  and  body  in  hell."  So  likewise 
to  rejoice,  or  not  to  rejoice,  in  itself  is  neither  absolutely  disgrace- 
ful, nor  altogether  commendable  :  we  may  not  rejoice  in  the  toys 
of  the  world,  in  frowardness,  or  doing  evil,  saith  Solomon :  non  in 
vitiis,  non  in  divitiis,  neither  in  vices  nor  riches,  saith  Bernard : 
"  Wo  be  to  you  that  thus  laugh,  for  ye  shall  wail  and  weep  : "  but 
we  may  delight  in  the  Lord,  saith  David.  Rejoice  in  Christ, 
saith  Mary  :  then  our  joy  is  good,  when  as  our  joys  object  is  goodj 
yea  God  ;  as  Paul  here  ;   "  rejoice  in  the  Lord." 

As  sorrow  is  a  straitening  of  the  heart,  for  some  ill :  so  joy  the 
dilating  of  the  heart  for  some  good,  either  in  possession  or  ex- 
pectation. Now  Christ  is  our  chief  good  ;  as  being  author  of  all 
grace  in  this  life,  and  all  glory  in  the  next :  and  therefore  we 
must  chiefly  rejoice  in  him,  and  in  other  things  only  for  him  :  in 
him,  as  the  donor  of  every  good  and  perfect  gift :  for  him,  that  is, 
according  to  his  will :  as  the  phrase  is  used,  1  Cor.  vii.  39.  "  If 
her  husband  be  dead,  she  is  at  liberty  to  marry  with  whom  she 
will,  only  in  the  Lord." 

So  then  we  may  rejoice  in  other  things  ;  for  the  Lord  as  in  the 
Lord :  we  may  rejoice  in  ourselves,  as  being  the  Lord's  ;  and  in 
others,  because  they  rejoice  in  the  Lord,  Psalm  xvi.  3,  "  All  my 
delight  is  upon  the  saints  that  are  in  the  earth,  and  upon  such  as 
excel  in  virtue  : "  so  likewise  we  may  rejoice  with  the  wife  of  out 
youth,  and  disport  ourselves  in  good  company  :  we  may  make 
Christmas  pies,  and  harvest  dinners  :  in  a  word,  rejoice  in  every 
thing  which  may  further  our  spiritual  rejoicing  in  the  Lord.  But 
"  whether  we  eat  or  drink,  or  whatsoever  we  do  else,  all  must  be 
done  to  the  honour  and  glory  of  Grod.  Rejoice  in  the  Lord  always, 
and  again  T  say  rejoice." 

Yea  but  Christ,  Matt.  v.  4.  "  Blessed  are  they  that  mourn,'* 
Luke  vi.  21.  '•  Blessed  are  they  that  weep."  This  rejoicing  is 
not  contrary  to  that  mourning  ;  for  such  as  mourn  are  blessed  in 
being  comforted,  and  comforted  by  rejoicing  in  the  Lord,  "  Re- 
joice, saith  Christ,  in  that  day  and  be  glad,  when  any  shall  hate 
you  for  my  sake  ;  "  the  which  his  apostles  accordingly  fulfilled j 
Acts  V.  41.  "  They  departed  from  the  council,  rejoicing  that  they 
were  counted  worthy  to  suffer  rebuke  for  his  name ; "  that  Christ 


•The  fourth  Sunday  in  advent.  175 

Would  use  thorn  as  his  buckler ;  and  Rom.  v.  2.  We  rejoice  in 
tribulations.  The  Father  of  mercies  and  Grod  of  all  consolation 
comforteth  us  in  all  our  afflictions.  As  the  sufferings  of  Christ 
abound  in  us,  so  our  consolation  aboundeth  through  Christ.  He 
doth  appoint  comfort  to  such  as  mourn  in  Zion :  he  doth  give 
beauty  for  ashes,  oil  of  joy  for  sorrow,  the  garment  of  gladness, 
for  the  spirit  of  heaviness,  so  that  a  martyr  when  he  is  most 
mournful  is  mirthful ;  he  speaks  of  his  tormentor,  as  Socrates  of 
Anitus  ;  and  Petus  of  Nero  the  tyrant :  "he  may  well  kill  me, 
but  he  shall  never  ill  me."  No  blow  is  felt  when  the  hand  that 
strikes  is  in  heaven,  saith  Tertullian.  Every  cut  is  a  wide  mouth 
to  praise  Christ,  as  the  martyr  Romanus  sweetly : 

Tot  ecce  laudant  ora  quot  sunt  vulnera, 

Grates  tibi,  O  prasfeete  !  magnas  debeo, 

Quo  multa  pandens  ora,  jam  Christum  loquor. 

I  owe  thee  thanks,  Oli  Prefect  ! 

So  many  mouths,  as  I  have  wounds,  will  raise 

Sweet  songs  to  Jesus,  and  speak  out  his  praise. 

Blessed  are  they  that  die  for  the  Lord,  because  they  rejoice  hi 
the  Lord.  No  loss,  no  cross,  can  interrupt  our  spiritual  joy  :  for 
as  it  followeth  in  the  text  to  be  considered,  it  must  be  continual, 
always  rejoice.  The  Christian  must  keep  Christmas  ail  his  life^ 
though  not  in  his  hall,  yet  in  his  heart :  always  in  his  mind,  albeit 
not  always  with  his  mouth. 

It  is  a  true  rule  delivered  by  the  schoolmen,  that  Clod's  affirma- 
tive laws,  obligant  semper,  sed  non  ad  semper:  ad  semper  velle, 
but  not  ad  semper  agere ;  requiring  disposition  perpetual,  and  prac- 
tice so  often  as  occasion  is  offered.  Holy,  just.  Valiant  men  are 
they  who  can,  whensoever  they  will,  and  will  whensoever  they 
ought,  execute  what  their  several  imperfections  import.  There  is 
a  time  for  all  things,  and  therefore  several  duties  ought  to  be  dis- 
charged in  several  seasons.  He  that  saith  here  rejoice  alway, 
saith  in  another  place,  "pray  continually,  and  in  all  things  give 
thanks:"  and  therefore  we  need  not  always  actually  pray,  nor  ac- 
tually give  thanks,  nor  actually  rejoice  in  word  and  outward  ges- 
ture, but  as  opportunity  shall  require.  If  then  a  timie,  never  a 
better  time,  than  this  holy  time ;  never  gi-eater  cause  to  shout  out 
for  joy,  than  now,  for  that  our  King  comes  unto  us ;  it  is  our 
bounden  duty  always  intentionally,  but  at  this  time  with  psalms 
and  songs  actually.     No  sin,  nor  sorrow  must  hinder  our  spiritual 


)?0  THE  EPISTLE. 

rejoicing.  For  in  all  our  adversity  God  is  ever  at  hand ;  not  only 
nigh  in  his  majesty,  though  doubtless  he  be  not  far  from  every  one 
of  us,  but  also  nigh  in  his  mercy,  Psalms  cxlv.  18,  "  The  Lord  is 
nio-h  unto  all  tliern  that  call  upon  him.  A  very  present  help  in 
trouble."  Yea,  the  Lord's  second  coming  is  at  hand,  when  he 
shall  judge  and  revenge  our  cause  ;  rewarding  us  with  eternal  hap- 
piness, and  punishing  our  adversaries  with  everlasting  fire  ;  and 
therefore  rejoice  always  in  all  things :  I  say,  rejoice  in  the  Lord, 
for  we  cannot  always  rejoice  in  the  things  of  this  life.  The  world 
passeth  away,  and  the  lust  thereof,  but  Christ  is  evermore  the 
salTie  :  the  beginning  and  end  of  all  other  things^  himself  without 
cither  beginning  or  end ;  if  then  our  joy's  object  be  Grod,  it  may  be 
continuah  but  if  fixed  on  earthly  things,  exposed  to  manifold 
changes  and  chances,  it  must  necessarily  be  mutable.  So  that  as 
the  poet  truly,  Gaudia  principium  nostris  .sunt  ssepe  doloris.  Even 
in  laughing  the  heart  is  sorrowful,  and  the  end  of  mirth  is  heavi- 
ness. The  world  is  a  sea  of  glass,  Apocal.  iv.  6,  brittle  as  glass, 
tumultuous  as  the  sea :  but  he  that  rejoiceth  in  the  Lord,  is  like 
Mount  Sion,  which  standeth  fast  for  ever.  If  then  any  desire  to 
rejoice  alway,  let  him  rejoice  in  the  Lord. 

*'And  again  I  say  rejoice."  The  troubles  of  this  life  are  so 
great,  and  our  patience  so  little,  that  Paul  doubleth  this  exhorta- 
tion to  press  the  duty,  and  express  our  dulness  :  and  indeed  our  re- 
joicing cannot  be  continued,  except  it  be  multiplied  again  and 
again;  rejoice  therefore  for  mercies  already  received,  and  again, 
rejoice  for  mercies  hereafter  promised.  For  received  gi'ace :  first) 
for  thy  creation :  Almighty  God  might  have  made  thee  a  dull  assj 
a  venomous  serpent,  an  ugly  toad,  whereas  he  created  thee  ac- 
cording to  his  own  image  and  similitude,  as  it  were  an  epitome  of 
divinity.  For  the  world  is  God's  book,  and  man  is  index  of  that 
book,  or  a  commentary  U})on  that  text :  rejoice  therefore  in  the 
Lord,  and  say  with  David ;  '*  What  is  man  that  thou  art  so  mind- 
ful of  him,  or  the  son  of  man,  tliat  thou  shouldst  visit  him?  Thou 
hast  crowned  liim  with  worship  and  glory  :  thou  makest  him  to 
have  dominion  of  the  v.orks  of  thy  hands,  and  thou  hast  put  all 
things  in  subjection  under  his  feet,"  as  a  ladder  whereby  men 
might  ascend  to  the  consideration  of  thy  greatness  and  goodness. 

For  thy  preservation ;  he  might  have  denied  thee  sight,  as  he 
did  to  Bartimeus,  or  made  thee  deaf  or  dumb,  or  a  cripple,  as  we 
read  of  many  in  the  gospel,  and  daily  see  many  crying  and  dying 


THE  FOURTH  SUNDAY  IN  ADVENT.  I77 

in  our  streets.  If  the  Lord  of  Hosts  had  not  been  thy  guard,  all 
other  creatures,  his  soldiers,  would  have  banded  themselves  against 
thee ;  fire  would  have  devoured  thee,  water  would  have  drowned 
thee,  mother  earth  would  open  and  swallow  thee  quick ;  the 
stone  out  of  the  wall,  the  beam  out  of  the  timber  would  fight 
against  thee :  but  he  hath  given  his  angels  charge  over  thee,  to 
keep  thee  in  all  thy  ways ;  he  doth  defend  thee  under  his  v.dngs, 
and  bless  thy  going  forth,  and  thy  coming  home;  bless  the  fruit  of 
thy  body,  the  fruit  of  thy  ground,  the  fruit  of  thy  cattle;  every 
way  so  bless  thee,  that  thou  raayest  always  rejoice  in  the  Lord. 

For  thy  redemption,  at  this  festival  especially ;  consider  with 
Bernard,  who  it  is  that  comes,  whence  he  comes,  where,  to  what, 
when,  and  for  what  purpose.  Meditate  on  God's  unspeakable 
love,  who  sent  his  Son,  his  first  begotten,  only  begotten  Son,  whom 
he  loved  as  himself.  The  very  character  and  brightness  of  his 
glory  to  deliver  us  his  servants,  undutiful  as  unprofitable,  from  the 
hands  of  all  our  enemies.  If  thou  hast  any  feeling  of  these  mys- 
teries, any  faith,  be  it  so  small  as  a  grain  of  mustard  seed,  ever- 
more rejoice  in  the  Lord. 

For  thy  sanctification  also  :  many  men  in  a  reprobate  sense  do 
not  call  upon  God;  cannot  call  npon  God.  Whereas  he  hath  given 
thee  grace  to  pray  with  the  congregation  publicly,  with  thine  own 
family  privately,  with  thyself  secretly :  givijig  thee  grace  to  feel 
thy  sins,  and  to  be  sorry  for  the  same :  rejoice  for  these  good  bene- 
fits in  possession ;  and  again  rejoice  for  those  mercies  of  God  in 
expectation  :  for  that  most  excellent  and  eternal  weight  of  glory, 
which  he  hath  laid  up,  and  in  that  day  will  give  to  such  as  love 
his  appearing.  Let  us  evermore  rejoice  in  this  hope,  saying  with 
Habakkuk,  "  I  will  rejoice  in  the  Lord,  I  will  joy  in  the  God  of 
my  salvation." 

Faith  is  the  mother  of  our  rejoicing  in  the  Lord :  for  Christ 
dwelieth  in  our  hearts  by  faith,  and  faith  is  by  hearing  of  the 
AVord  :  spiritual  joy  then  is  increased  by  reading,  hearing,  medi- 
tating on  holy  Scriptures,  ''  I  have  spoken  unto  you  these  things, 
that  my  joy  might  remain  in  you."  Luke  xxiv.  32.  "  Did  not 
•our  hearts  burn  v/ithin  us  Vv^iiie  he  tallied  v^ith  us,  and  opened 
unto  us  the  Scriptures  ?" 

It  is  increased   also  by  good  life.     For  as  sin  doth  giieve  th^ 
Spirit,  so  good  works  on  the  contrary  cheer  the  soul,  Proverbs  xxi. 
15.     "  It  is  joy  to  the  just  to  do  judgment."     Here  the  gospel  and 
12 


178  THE  GOSPEL. 

epistle  parallel :  for  the  way  of  the  Lord  is  prepared  especially  by 
faith  and  repentance.  Now  ho  that  i.y  a  good  man  sorroweth  for 
his  sins,  and  rejoiceth  in  his  sorrow ;  and  that  he  may  do  this,  he 
must  rejoice  in  the  Lord  ;  wherefore  be  not  carefal  for  that  which 
is  worldly,  but  make  your  patient  mind  known  to  men,  and  let 
your  petitions  be  manifest  unto  Clod.  And  the  peace  of  God 
which  passeth  all  understanding,  keep  your  hearts  and  minds 
through  Christ,  giving  you  many  joys  in  this  life,  to  the  end ;  and 
in  the  next,  his  eternal  joy  without  end.     Amen, 


THE  GOSPEL. 

John  i.  19.  — '^  This  is  the  record,  of  John,  when  the  Jcu-s  sent 
Priests  and  Levilcs  from  Jerusalem  to  ask  him,  What  art  thou  ?" 

This  (irospel  is  a  dialogue  between  certain  priests  and  John  the 
Baptist.  The  priests  inquire  after  his  person  and  place,  carriage 
and  calling.  Their  interrogatories  are  five ;  the  which  are  an- 
swered by  St.  John  severally ;  showing,  and  that  directly,  both 
what  ho  was  not,  as  also  what  he  was ;  not  Christ,  not  Elias,  not 
the  prophet,  but  the  voice  of  a  crier  in  the  wilderness. 

The  first  question  is,  "Who  art  thou?"  Who  am  I?  is  the 
question  of  a  good  man ;  Who  art  thou  ?  of  an  envious.  He  that 
hath  a  bad  house  gads  abroad.  The  wicked  are  busy  bishops  in 
other  men's  dioceses,  A  true  paying  in  itself,  but  upon  this  text 
but  a  false  gloss ;  for  it  belonged  unto  the  priest's  office  to  manage 
the  business  of  the  Church,  and  exactly  to  know  what  every 
prophet  was.  And  albeit  Euthymius  is  of  opinion,  that  the  .Jews 
herein  maliciously  dissembled  their  knowledge :  yet  it  is  more 
probable  that  they  made  this  question  to  sec  whether  he  was 
Christ.  For  as  wo  read,  Luke  iii.  15,  All  men  mused  in  their 
hearts  of  John,  if  ho  were  not  the  Christ;  and  our  Saviour  told  the 
Jews  plainly,  that  they  for  a  time  rejoiced  more  in  John,  who  was 
but  a  candle,  than  in  himself,  who  was  the  Sun  of  Righteousness^ 
and  light  of  the  world :  and  albeit  these  messengers  uttered  not  so 
much  in  word,  yet  assuredly  they  harbored  such  a  conceit  in  their 
hearts,  therefore  John  answering  their  intention  rather  than  their 
question  acknowledged  ingenuously  that  he  Avas  not  the  Christ, 

In  which  answer,  observe  the  matter  and  the  manner.     Li  the 


THE  FOURTH  SUNDAY  IX  ADVENT.  179 

matter  he  confesseth  the  truth,  denying  himself,  where  note  his 
modesty ;  and  acknowledging  Christ  to  be  the  Messias  ;  where  note 
his  firmness.  It  was  great  humility  to  refuse  this  honour,  which 
not  only  the  people,  but  also  the  priests,  as  it  should  seem,  were 
ready  to  cast  upon  him ;  hereby  teaching  us  in  all  our  actions,  to 
seek,  not  our  own,  but  God's  glory,  saying  with  this  holy  Baptist, 
^'He  must  increase,  but  we  must  decrease."  The  constant  reso- 
lution  of  John  is  also  remarkab'-  .ifessing  Christ  freely,  not 
only  before  the  multitude,  but  also  before  the  Levites  and  Phari- 
sees, men  of  great  learning,  and  no  less  place  in  the  Church,  and 
such  as  he  might  Avell  suspect  would  call  his  preaching  in  ques- 
tion. 

But  the  manner  of  his  confession  exceeds  far  the  matter  :  "he 
confessed  and  denied  not,  and  said  plainly,  I  am  not  Christ."  The 
which  words  are  not  superfluous  and  idle,  for  every  tittle  of  the 
Scriptures  hath  his  worth  and  weight.  Such  repetitions  are  usual 
in  the  Bible,  to  set  our  things  more  fully,  as  "  vanity  of  vanities, 
vanity  of  vanities,  and  all  is  vanity."  "  Return,  return,  0  Shu- 
lamite,  return,  return."  "  0  earth,  earth,  earth,  hear  the  w^ord  of 
the  Lord."  By  this  iteration  then  of  one  and  the  same  thing,  St. 
John  showed  how  unwilling  he  was  to  rob  Christ  of  that  honour 
which  belonged  unto  him  alone.  When  Cornelius  fell  down 
at  Peter's  feet,  and  Vv'ould  have  worshipped  him,  Peter  instantly 
took  him  up,  saying,  "  Stand  up,  for  even  I  myself  am  a  man." 
W\ien  the  men  of  Lystra  would  have  sacrificed  unto  Paul  and 
Barnabas,  they  rent  their  clothes,  and  ran  in  among  the  people, 
'Crying,  "  Y\'e  are  even  ip.en,  subjc/Ct  to  the  like  passions  that  ye 
be."  When  that  other  John  would  have  worshipped  the  glorious 
angel,  who  shov/ed  him  his  revelation,  he  said  unto  John,  *'  >See 
thou  do  it  not,  for  I  am  thy  fellow-servant."  So  careful  are  G  od's 
'children  in  all  ages  to  give  God  the  things  appertain. 'ng  to  God; 
lionour  to  whom  honour,  fear  to  whom  fear,  divine  worship  to 
Avhom  divine  worship  bek^geth.  Here  we  may  justly  condemn 
the  Papists,  in  giving  that  kind  of  worship  to  the  cross,  v.  hick  is 
•only  due  to  Christ.  If  a  man  should  ask  them  hwether  the  cruci- 
fix V7ere  Christ,  I  hope  they  would  answer  with  John,  and  deny, 
and  confess  plainly  that  it  is  not  the  Christ  Give  then  to  the 
•crucifix,  the  respect  due  to  the  crucifix,  reserving  to  the  crucified 
that  honour  which  only  belongs  to  the  crucified. 

If  a  man  should  ask  the  bread  in  the  Sacrament,  vriiat  art  thou  ? 


180  .THE  GOSPEL. 

it  would  answer  plainly  with  John,  in  such  language  as  it  can,  I 
am  not  the  Christ :  approving  itself  to  our  sight  and  taste,  that  it 
is  a  morsel  of  bread,  a  creature,  not  a  Creator,  and  therefore  not 
to  be  worshipped  and  adored  as  God.  If  good  men  on  earth,  and 
glorious  angels  in  heaven,  have  refused  always  to  be  reputed 
Christ;  what  shameless  idolaters  are  they,  who  say,  here,  is 
Christ,  and  there  is  Christ ;  this  is  Christ,  and  that  is  Christ  ? 

The  second  question  is,  Art  thou  Elias  ?  To  vrhich  John  an- 
swers. No,  Yet  Christ  saith,  he  is  that  Elias.  An  angel  from 
heaven  hath  answered  this  objection,  Luke  i.  17,  John  Baptist  is 
Elias  in  power,  not  in  person,  indued  with  the  like  temperance, 
like  wisdom,  like  courage.  Noav  the  Pharisees  imagined  that 
Elias  himself  should  come,  not  another  in  the  spirit  of  Elias  ; 
and  therefore  John  according  to  their  meaning,  answered  truly, 
that  he  was  not  Elias.  How  John  and  Elias  paralleled,  see 
Beauxamis  Harmod,  Evangel,  Tom.  i.  fol.  101.  Lndolphus  de 
vita  Christi,  part  I.  cap.  19.  Postil,  Catholic.  Con.  2,  Dom.  4, 
Advent.  "Whether  Elias  shall  come  before  the  great  day  of  the 
Lord's  second  coming,  see  Luther,  postil.  major  in  Ice.  and  his 
majesty's  premonition,  from  the  62d  page  to  the  80th. 

'The  third  question  is,  Art  thou  a  prophet  ?  To  which  John 
ansvv^ered  also  negatively.  Christ  said,  ho  was  more  than  a 
prophet ;  liimself  that  he  was  less  than  a  prophet. 

mi  J.1  1  L  ^-  To  submit  ourselves  unto  our  betters, 

Ihere  are  three  degTees    ^ 

of  humility:    ^  )  ''^-    To  give  place  to  equals, 

f  3.  'Po  yield  unto  inferiors. 
All  these  were  found  in  John  :  he  submitted  himself  to  supe- 
riors, afiirming  that  he  was  not  Christ :  he  gave  place  to  equals, 
answering  that  he  was  not  Elias  ;  he  did  yield  to  his  inferiors,  in 
saying  he  was  not  a  prophet.  Yea,  bizt  John  out  of  his  humility 
must  not  tell  an  untruth  :  his  father  Zacharias  in  the  Bencdictus, 
calls  him  the  Prophet  of  the  Most  High  ;  and  Christ  more  than  a 
prophet.  Chrysostom,  Theophylaet,  Euthymius,  and  othei  Greek 
fathers  are  of  opinion,  that  the  Pharisees  imagined  John  to  be 
that  Prophet  spoken  of  by  Moses,  Dcut.  x^-iii,  15,  "  The  Lord  thy 
God  will  raise  up  unto  thee  a  Prophet  like  unto  me  from  among 
you,  even  of  thy  brethren,  unto  him  ye  shall  hearken."  The 
which  text  must  be  construed  either  of  the  whole  college  of 
prophets,  or  else  of  Christ,  the  chief  of  the  prophets  ;  and  there- 
fore John  answered  directly,  that  he  was  not  the  Prophet,     Rn- 


THE  FOURTH  SUNDAY  IN  ADVENT.  '\s\ 

pertus  and  other  Latin  doctors  affirm,  that  the  Pharisees  in  this 
interrogatory  desired  to  know  whether  his  office  were  like  that  of 
Esay,  Jeremias,  Amos,  and  the  old  prophets  ;  unto  which  John 
might  answer  well,  that  he  was  not  such  a  prophet ;  for  their  of- 
fice was  to  foreshow  Christ  by  some  works,  or  foretell  him  by 
some  words  ;  vel  dictis  preesignare,  vel  factis  prtefigurare,  saith 
E-upertus.  But  John's  embassage  was  not  to  foretell  that  Christ 
should  come,  but  plainly  to  tell  that  Christ  was  come.  "  Thou 
shalt  be  called  the  prophet  of  the  Most  High ;  "  not  as  to  pre- 
figure "  but  to  go  before  the  face  of  the  Lord."  A  prophet  is  a 
preacher  of  the  G-ospel,  not  as  a  priest  of  the  Law. 

Hitherto  John  Baptist  answers  negatively,  showing  what  he  was 
not,  neither  Christ,  nor  Elias,  nor  a  prophet.  "Wherein  he  did 
not  satisfy  the  messengers  of  the  Jews  fully :  that  therefore  they 
might  return  a  more  perfect  answer,  they  further  importune  and 
press  him,  to  know  what  he  was  ;  ''  what  sayest  thou  of  thyself?" 
"Which  is  the  fourth  interrogatory.  John  therefore  declares,  "  I 
am  the  voice  of  a  crier,"  &c. 

There  were  two  chief  prophecies  of  him :  one,  that  he  should 
be  that  angel  of  the  Lord  ;  and  this,  that  he  should  be  the  voice 
of  a  crier  in  the  wilderness.  Hero  then  interpreters  observe  John's 
humility,  giving  himself  the  meanest  title  ;  not  Christ,  not  an 
angel,  not  a  prophet,  but  only  "  the  voice  of  a  crier."  Wherein  he 
lively  dcscribeth  a  good  preacher  of  the  gospel :  he  must  be  the 
voice  of  a  crier  in  the  wilderness,  to  make  straight  the  V\^ay  for 
the  Lord. 

The  W^ord  of  God  is  a  proclamation  in  writing,  common  to  all, 
and  the  minister  is  the  voice  of  the  crier  to  give  notice  to  the 
people,  that  the  matter  of  the  proclamation  concerneth  them  and 
every  one  of  them,  Acts  xiii.  26.  "  Men  and  brethren,  and  who- 
soever among  you  feareth  God,  to  you  is  the  word  of  this  salva- 
tion sent :  to  you  God  raised  up  his  Son  Jesus,  and  hath  sent 
him  to  bless  you  by  turning  every  one  of  you  from  your  iniquities." 

Out  of  the  abundance  of  the  heart  the  mouth  speaketh ;  a 
preacher  therefore  must  cry  from  the  bottom  of  his  heart ;  the 
which  is  prefigured,  Ezekiel  iii.  1.  "  Son  of  man,  eat  this  roll, 
and  go  and  speak  unto  the  House  of  Israel."  Utter  nothing  to 
the  people,  but  that  which  thou  hast  first  digested  thyself. 

"  The  voice."  A  word  is  first  conceived  in  the  heart,  then  ut- 
tered by  the  voice ;  yet  we  hear  the  voice  before  we  know  the 


182  THE  GOSPEL. 

word :  so  Clirist,  the  eternal  Word,  was  before  John  and  all  other 
preachers.  "  In  the  beginning  was  the  Word,"  and  that  beginning 
was  before  all  beginning  :  yet  the  world  knew  not  the  Word,  till 
it  was  preached  by  the  voice  of  men  and  angels  :  albeit  the  Word 
in  itself  be  before  the  voice,  yet  unto  lis  the  voice  goeth  before 
the  Word  :  "he  that  eometh  after  me  was  before  me."  Christ 
then  is  the  Word,  and  every  preacher  of  Christ  is  a  voice;  the 
which  one  word  confounds  all  such  as  being  called  thereunto,  do 
neglect  their  duty  of  preaching.  In  every  voice,  especially  a 
Church  voice,  three  commendable  qualities  are  required  ;  that  it 
be  clear,  sweet,  and  high. 

Clear:  for  as  Hierome  said,  "All  things  in  a  divine  should 
preach  ;"  his  apparel  preach,  his  diet  preach,  his  whole  life  preach. 
"  An  example  in  word,  in  conversation,  in  spirit,  in  faith,  in  pure- 
ness."  Such  a  voice  was  the  Baptist  :  his  preaching  was  of  re- 
pentance, and  he  lived  as  a  penitent :  as  he  did  boldly  speak  the 
truth,  so  constantly  suffer  for  the  truth  :  on  the  contrary,  bad 
manners  and  false  doctrine,  make  harsh  and  hoarse  the  loud 
voice. 

Covetous  Judas  lii3.d  an  hoarse  voice :  filthy  Nicholas  an  hoarse 
voice  :  Simon  Magus  an  hoarse  voice  :  Peter  in  denying  his  Mas- 
ter, through  extreme  coldness  of  fear^  had  an  hoarse  voice  too  for 
a  time.  Manichaeus,  Arius,  Pelagius,  all  heretical,  schismaticaL, 
atheistical  teachers,  are  hoarse  voices  in  Grod's  choir, 

Ille  solus  prEedieat  viva  voce,  qui  prBedicat  vita  et  voce. 

He  only  preaches  with  a  living  voice  who  preaches  with  his  life  and'  voice. 

Secondly,  the  Church  voice  must  bo  sweet ;  every  seed  is  not 
to  be  sown  at  every  season,  in  every  gromid :  and  so  it  is  in  &od's 
husbandry :  the  voice  therefore  must  aright  divide  the  word  which 
it  sings  and  says :  observing  time,  and  keeping  itself  in  tune, 
speaking  to  the  .x>roud  boldly,  to  tlie  meek  mildly,  to  all  wisely. 
The  bells  hung  on  Aaron's  garment  were  of  pure  gold,  hereby  sig- 
nifying that  Aaron's  voice  should  be  no  sounding  brass,  nor  jarring 
cymbal,  but  a  sweet  ring,  proving  sweetly,  reproving  sweetly^ 
confuting  error  sweetly,  confirming  the  truth  sweetly;  running 
over  all  the  changes  of  God's  ring,  mentioned,  2  Tim.  iv.  without 
any  jar  or  false  stroke,  sweetly.  Such  a  voice  was  John  the  Bap- 
tist, rebuking  Herod,  hardened  in  his  wickedness,  ruflly;  taking 
up  the  dissembling  Pharisees  bitterly  ;.  speaking  to  his  own  disci.- 


THE  FOURTH  SUNDAY  IN  ADVENT.  183 

pies  gently,  singing  to  every  one  the  true  note  fitly ;  and  this,  as 

David  speaks,  is  to  charm  wisely. 

Thirdly,  the  Church  voice  must  be  high,  and  that  in 

J      J.    ,,      (  Matter,  of  which  >  ,  , 

regard    oi    the  ]  '  S-  he  speaks. 

(  Men,  to  whom      ^ 

And  such  a  voice  was  the  Baptist  also.  First,  for  the  matter, 
he  reached  many  strains  never  sung  before :  Repent,  saith  he,  for 
the  kingdom  of  heaven  is  at  hand.  This  note  was  never  heard 
of  the  people,  nor  sung  by  the  priests  -in  old  time.  John  being 
jiiore  than  a  ])rophet,  exalted  his  voice  above  the  prophets,  and  in 
a  plain  song,  without  any  crotchets,  preached  him  who  is  higher 
than  the  highest. 

Secondly,  in  regard  of  the  men  to  whom  he  spake  :  For,  as  it 
followeth  in  the  next  word,  he  was  the  voice  of  a  crier.  Now 
men  use  to  cry  aloud, 

r  When  they  speak  to  men  which  are  afar  off. 
Either  ^  When  they  speak  to  men  which  are  deaf. 
C  When  they  are  angry. 

Sinners  are  far  off  from  Grod,  and  exceeding  deaf :  and  therefore 
we  must  be  angry  crying  aloud,  and  lifting  up  our  voice  like  a 
trumpet,  showing  the  people  their  transgressions,  and  the  house 
of  Jacob  their  sins. 

First,  sinners  are  far  off,  as  it  is  said  of  the  prodigal  child,  gone 
into  a  far  -country,  like  lost  sheep,  strayed  out  of  Grod's  pastures 
into  Satan's  enclosures ;  and  therefore  it  is  our  office  not  only  to 
speak,  but  also  to  cry,  "  Return,  return,  O  Shulamite,  return,  re- 
turn." 

Grod  doth  not  go  from  man,  but  man  from  God.  He  that 
saileth  nigh  a  rook,  thinketh  the  rock  runs  from  the  ship,  when 
as  indeed  the  ship  rides,  and  the  rock  stands  still  :  even  so  we 
leave  the  ways  of  the  Lord,  and  run  our  own  courses,  and  then 
we  complain  that  God  is  far  from  us,  and  that  our  cry  come-s  not 
High  him.  It  is  true  that  God  is  far  off  from  the  wicked,  not 
because  he  is  moveable,  for  he  is  ever  the  same,  but  because  they 
fee  wandering ;  yet  they  -cannot  fiy  from  his  presence.  The 
further  from  east,  the  nearer  unto  the  west :  the  more  they  go 
from  God's  grace,  the  nearer  his  justice  ;  salvation  is  far  fi-om  the 
wicked,  but  judgment  hangs  over  their  heads.  It  is  our  duty 
therefore  to  recall  men,  from  God  as  an  angry  judge,  to  God  as  a 
suerciful  Father.     If  we  draw  near  to  God,  he  will  draw  near  to 


184  THE  GOSPEL. 

us;  as  the  good  father  of  the  prodigal  son,  when  he  perceived 
him  afar  off,  he  had  compassion,  and  ran,  and  fell  on  his  neck,  and 
kissed  him.  It  is  said  in  the  text,  that  the  son  did  g-o  to  his 
father  ;  but  the  father  ra?i  to  meet  his  son.  The  father's  com- 
passion and  mercy,  Avas  greater  than  the  son's  passion  and  misery. 

Secondly,  sinners  are  deaf,  and  therefore  we  need  to  cry  aloud. 
Some  will  hear  but  with  one  ear,  like  Malchus  in  the  gospel, 
having"  their  right  car  cut  off,  and  only  bringing  their  left  ear  to 
the  sermon,  misconstruing  all  things  sinisterly  :  some  stop  both 
their  ears,  like  the  deaf  adder,  refusing  to  hear  the  voice  of  the 
charmer,  charm  he  never  so  wisely ;  Psalm  Iviii.  5.  St.  Augus- 
tine writing  upon  those  words,  hath  reported  out  of  natural  his- 
toriographers, that  the  serpent  delighting  in  the  darkness,  where- 
withal he  hath  enclosed  himself  claspeth  one  of  his  ears  hard  to 
the  ground,  and  with  his  tail  stoppcth  the  other,  lest  hearing  the 
Marsus  he  should  be  brought  forth  into  the  light :  so  worldly  men 
stop  one  ear  with  earth,  that  is  Vv^ith  covetousness,  and  the  other 
with  their  tail,  that  is,  hope  of  long  life.  Jeremy  therefore 
crieth:  "  0  earth,  earth,  earth."  0  unhappy  caitive,  thou  that 
hast  nothing  but  earth  in  thy  mouth,  ever  talking  of  worldly 
wealth ;  thou  hast  nothing  but  earth  in  thy  mind,  ever  plotting 
how  to  join  house  to  house,  and  field  to  field  ;  nothing  but  earth 
in  thy  hands,  ever  busied  about  the  trifles  of  this  life :  hear  the 
word  of  the  Lord,  which  chargeth  thee  not  to  trust  in  uncertain 
riches,  but  in  the  living  G-od,  and  that  thou  be  rich  in  good  works,. 
evermore  ready  to  distribute  whilst  thou  hast  time ;  stop  not 
thine  ear  from  the  cry  of  the  poor,  with  ho])e  of  long  life,  but  re- 
member what  Job  saith  in  his  21st  chapter,  verse  13.  They 
spend  their  days  in  wealth,  and  suddenly  they  go  down  to  hell. 
0  fool,  this  night  will  they  fetch  away  thy  soul  from  the 3,  then 
whose  shall  those  things  be  which  thou  hast  provided  ? 

Thirdly,  men  speak  aloud,  when  as  thoy  be  angry :  so  the 
preacher  ought  to  bs  zealous  in  the  cause  of  God,  evermore  dis- 
pleased with  the  sins  of  his  people,  saying  with  David  ;  do  not  I 
hate  them,  0  Lord,  who  hate  thee  ?  and  am  not  I  grieved  with 
those  that  rise  up  against  thoo  ?  Such  a  crier  was  St.  Peter, 
telling  Simon  the  sorcerer  that  he  was  in  the  gall  of  bittorness 
and  bond  of  iniquity.  Such  a  crier  was  Paul,  taking  up  Elymas  ; 
0  full  of  mischief,  the  child  of  the  devil,  and  enemy  of  all  right- 
eousness, &c.     Such  a  crier  was  Polycar})us,  who  told  Marcion 


THE  FOURTH  SUNDAY  m   ADVENT.  Ig5 

that  he  was  the  devil's  darling.  And  such  a  crier  every  divine 
should  be,  as  a  Simon  helping  to  bear  the  cross  of  the  distressed  ; 
and  a  Barnabas  which  is  the  son  of  consolation;  so  like  James 
and  John,  styled  in  Scripture  Boanerges,  which  is  sons  of  thunder  : 
as  Ambrose  fitly,  vox  and  clamor  must  go  together,  the  voice  preach 
faith,  the  cry  repentance  ;  the  voice  comfort,  the  cry  threaten  ;  the 
voice  sing  mercy,  the  cry  sound  judgment :  so  most  interpreters  ex- 
pound "the  voice  of  one  crying."  Yet  it  is  a  good  observation  of 
others,  that  John  is  not  the  crier,  but  the  voice  of  the  crier  ;  for  it  is 
Christ  who  crieth  in  preachers,  he  speaks  by  the  mouth  of  all  his  holy 
prophets  :  he  crieth,  "  0  ye  foolish,  how  long  Avill  ye  love  foolish- 
ness?" he  crieth,  "  Repent,  for  the  kingdom  of  Grod  is  at  hand  :" 
he  crieth,  "  Come  unto  me  all  ye  that  are  wearied  and  laden,  and 
I  will  refresh  you."  To-day  then  if  ye  will  hear  his  voice, 
harden  not  your  hearts,  but  suffer  the  words  of  exhortation  and 
doctrine  ;  be  moved  at  his  cry,  lest  he  despise  your  call.  As  he 
saith  in  the  first  of  the  Proverbs :  because  I  have  called,  and  ye 
have  roiusod,  I  have  stretched  out  mine  hand,  and  none  would 
regard ;  therefore  they  shall  call  upon  mo,  but  I  will  not  answer  : 
thsy  shall  seek  me  early,  but  they  shall  not  find  me.  Think  on 
this  all  ye  that  forget  God,  ye  that  suffer  Christ  to  stand  and 
knock,  and  cry  at  the  door  of  your  hearts,  and  yet  you  will  not 
let  him  in. 

"  In  the  wilderness,"  that  is,  in  the  world,  a  desert  of  goodness, 
wherein  the  preacher  must  fight  with  beasts,  as  Paul  at  Ephesus 
in  the  shapes  of  men,  crying  unto  ravening  wolves,  covetous  foxes, 
roaring  lions,  &c.  Here  is  the  place  he  must  cry  ;  for  in  heaven 
there  is  no  crying,  but  all  singing,  and  in  hell  there  is  no  crying, 
to  take  heed  of  woe  ;  but  howling  and  crying  for  woe  ;  while  then 
you  are  in  the  way,  while  it  is  called  to-day,  give  ear  to  the  voice 
of  the  crier. 

"Or  in  the  wilderness,"  that  is  Jerusalem;  out  of  order  as  a 
desert :  or  in  the  wilderness :  that  is,  among  the  G-entiles  and  des- 
olate people,  strangers  from  the  commonwealth  of  Israel,  and  aliens 
from  covenants  of  promise  before  Christ's  coming;  but  now  the 
desolate  hath  more  children  than  the  married  wife.  Tlie  Grentiles 
heretofore  were  without  an  husband,  and  the  synagogue  of  the 
Jews  had  God  for  her  love  ;  but  now  contrariwise  the  church  con- 
verted to  the  faith,  bears  more  children  unto  God  than  ever  the 
synagogue  did.     The  voice  of  the  crier  shall  gather  and  call  so 


186  THE   GOSPEL. 

many  sheep  to  Christ's  fold,  that  the  wilderness  shall  say  in  her 
heart,  "Who  hath  begotten  mo  these  children,  seeing  I  am  barren 
and  desolate?" 

"  Or  in  the  wilderness."  Literally ;  because  that  is  the  most  fit 
place  for  the  preacher  of  repentance,  wherein  there  is  least  tumult ; 
and  again,  to  signify  that  the  people  should  follow  the  pastor ;  not 
the  pastor  humour  the  people.  The  preacher  is  the  voice  of  a 
crier  in  the  wilderness,  not  a  carpet  divine  for  table  gospellers  in 
a  corner.  I  will  not  any  further  examine  the  place,  the  end  is  all, 
and  that  is  to  make  straight  the  way  of  the  Lord. 

The  wicked  walk  either  in  circles,  or  else  in  overthwart  ways, 
wearying  themselves  in  the  labyrinth  of  their  unruly  desires  :  or 
if  they  walk  not  circularly,  they  walk  in  Avry-ways  and  by-ways 
opposite  to  the  Lord's  way :  for  example ;  the  vain-glorious  do  all 
their  good  works  to  be  seen  of  men,  and  so  they  cross  G-od's  way 
tending  to  another  end ;  only  the  children  of  God  walk  in  the 
straight  way,  in  a  right  line  beginning  and  ending  in  God ;  as 
every  good  gift  is  from  him,  so  it  is  by  them  referred  unto  him ; 
as  his  is  the  power,  so  his  is  the  praise. 

The  end  of  our  preaching  is  not  to  make  way  for  ourselves  and 
our  own  preferment,  but  for  our  Master  and  his  glory :  make 
straight  the  Avay  of  the  Lord,  as  saith  the  prophet  Esay.  Where- 
fore leaving  all  other  expositions,  I  come  to  the  prophet's  interpre- 
tation, as  it  is  recorded  in  his  40th  chapter,  at  the  3d  and  4th 
verses.  "A  voice  crieth  in  the  wilderness,  prepare  ye  the  way  of 
the  Lord:  make  straight  in  the  desert  a  path  for  our  God.  Every 
valley  shall  be  exalted,  and  every  mountain  and  hill  shall  be  made 
low:  and  the  crooked  shall  be  straight,  and  the  rough  place, 
plain." 

Now  these  things  are  to  be  construed  in  a  spiritual  sense.  For 
as  kings  in  their  solemn  progresses  have  their  ways  levelled  and 
straightened  against  their  coming  into  the  country  :  so  the  preach- 
ers as  harbingers  and  sumners  of  Christ,  ought  to  prepare  the  peo- 
ple, that  he  may  come  unto  them,  as  about  this  time  he  came  unto 
them.  Presumption  and  pride  make  mountains  and  hills  in 
Christ's  way;  desperation  holes  in  Christ's  way;  vainglory  makes 
crooked  the  way  :  covetous  cares  are  briers  and  bushes  in  the 
way :  noisome  lusts  make  foul  the  way :  wherefore  the  voice  of 
the  crier  in  the  wilderness  must  dig  down  the  mountains,  exalt 
the  vallies,  stub  up  the  briers,  make  smooth  the  rough,  rectify  the 


THE  FOURTH  SUNDAY  IN  ADVENT.  187 

crooked.  Behold,  saith  G-od  to  the  prophet,  "I  have  set  thee  over 
the  nations,  and  over  the  kingdoms,  to  phick  up,  and  to  root  out, 
and  to  destroy  and  overthrow,  to  build  and  to  plant."  The  which 
text  is  wrested  by  the  papists  exceedingly,  to  prove  that  the  Pope 
hath  authority  to  depose  princes,  and  dispose  of  their  crowns  at 
his  pleasure.  But  Grod  expounds  himself  in  the  words  immedi- 
ately before :  "I  have  made  thee  a  prophet,  and  put  my  words 
into  thy  moutli :"  a  preacher  with  words  in  his  mouth,  not  a  ma- 
gistrate with  a  sword  in  his  hand :  and  therefore  their  own  glosso- 
grapher  interprets  it  thus :  I  have  appointed  thee  to  root  up ;  that 
is,  to  root  up  vices,  to  beat  down  heresies,  and  to  build  up  virtues. 
And  Theodoret ;  to  root  up  kingdoms  is  nothing  else  but  to  de- 
nounce God's  heavy  judgments  against  them:  as  Hierom;  to  cast 
them  down  by  the  word  of  Almighty  G-od.  Bernard  saith;  that 
thou  mayest  do  the  work  of  a  prophet,  thou  must  have  a  weeding 
hook,  not  a  sceptre:  and  as  G-rcgory  notes  aptly,  the  prophet  is 
willed  here  first  to  root  up,  and  after  to  plant ;  because  the  foun- 
dation of  truth  is  never  well  laid,  except  the  frame  of  error  be  first 
subverted :  at  the  first  we  must  cast  down  the  mountains  by  the 
preaching  of  the  law ;  then  exalt  the  vallies  by  the  preaching  of 
the  gospel.  Such  a  voice  was  the  prophet  Nathan :  at  the  first  he 
did  cast  down  the  mountain,  the  presumptuous  hypocrisy  of  king 
David,  rebuking  him  for  his  sins,  and  thundering  out  judgments 
for  the  same ;  but  when  he  saw  this  huge  mountain  cast  down, 
when  David  was  under  foot,  dejected  in  spirit,  crying  out,  I  have 
sinned  against  the  Lord ;  Nathan  presently  raiseth  up  this  valley, 
saying,  the  Lord  hath  taken  away  thy  sin.  This  course  Saint 
Peter  used  in  his  first  sermon,  in  the  beginning  whereof  he  charged 
the  Jews  with  their  sins :  but  so  soon  as  they  were  pricked  in 
their  hearts,  and  said,  "Men  and  brethren,  what  shall  we  do?" 
Saint  Peter  presently  lifteth  them  up  again  by  preaching  Christ 
for  the  remission  of  sins.  And  well  might  John  call  himself  such 
a  voice,  for  all  his  preaching  stood  upon  two  legs,  repentance  and 
faith,  digging  down  the  mountains  by  the  one,  and  raising  up  the 
valleys  by  the  other. 

The  great  doctor  having  heaven  for  his  chair,  earth  for  his 
school,  the  whole  Bible  for  his  text,  and  the  whole  world  for  his 
audience,  began  this  method  in  the  first  sermon  that  ever  was 
made,  G-en.  iii.  Adam  by  following  his  new  schoolmaster  the 
devil,    waxed  proud,  and   began  to  grow  so  big  as  a  mountain  : 


188  THE  GOSPEL. 

God  therefore  doth  first  cast  him  down,  showing  the  greatness  of 
his  fault,  and  then  he  raiseth  him  up  again,  by  promising  that  the 
seed  of  the  woman  should  bruise  the  serpent's  head.  Seeing  then 
we  have  both  precept  and  pattern  from  God  himself,  let  us  be 
followers  of  him  as  dear  children,  pulling  down  the  mighty  from 
their  scats,  and  exalting  the  humble  and  meek.  To  begin  with 
the  first : 

There  are  tvo  sorts  \  ^"'^  assuming  too  much  unto  themselves,  out  of  their 

ofmoantains:'  L.r'"r"^-  ■  i,  ^  ., 

(   1  he  other  presuming  too  much  upon  God's  mercy. 

"  Every  man  is  naturally  like  Simon  the  Sorcerer,"  Acts  viii., 
conceiting  himself  to  be  some  great  man  :  as  Martin  Luther  said, 
"  all  of  us  have  a  Pope  bred  in  us  ;  "  an  opinion  of  our  own  works  : 
albeit  there  be  in  us  no  real  virtue,  no  true  substance  ;  yet  Nar- 
cissus-like, we  are  enamoured  with  our  ov/n  shadows  :  and  this 
is  the  serpent's  head,  the  beginning  of  all  evil.  Wherefore  we 
must  labour  every  day  to  dig  down  this  high  mountain :  we  must 
descend,  that  we  may  ascend  :  as  Ave  fell  by  ascending,  so  we 
must  be  raised  by  descending,  Beda  wrote  of  the  Publican  :  "  Pie 
approached  not  near  the  throne,  the  king  came  to  him."  Pie  that 
will  not  be  a  mountain  in  Christ's  way,  must  not  be  a  mount- 
bank  of  his  own  virtue,  but  level  himself  even  vvdth  the  ground, 
working  his  salvation  in  fear  and  trembling. 

The  second  kind  of  mountains  are  such  as  raise  themselves 
upon  mere  presumption  of  mercy,  boasting  of  a  shorter  cut  to 
heaven  than  cither  the  good  works  of  papists,  or  good  words  of 
Puritans,  abusing  the  sweet  text  of  Paul,  "  where  sin  aboundeth, 
there  grace  superaboundeth."  Indeed  where  sin  is  felt  and  grieved 
for,  there  Clod's  grace  is  greater  than  our  sin,  both  in  imputation 
and  effect :  for  our  sins  are  finite,  Vv^hereas  his  goodness  is  infinite, 
the  salve  is  greater  than  the  sore.  But  when  we  draw  iniquity 
with  cords  of  vanity,  and  sin  as  with  cart-ropes  ;  when  we  speak 
good  of  evil,  and  evil  of  good ;  when  as  without  any  remorse  we 
sin  presumptuously  ;  when  as  we  fall  not  forward  as  Abraham 
and  Ezekiel,  but  backward  as  old  Eli,  and  the  Jews  who  took 
Christ ;  then  assuredly  the  more  sin  the  less  grace.  Shall  we 
continue  still  in  sin  that  grace  may  abound  ?  God  forbid.  Yea, 
God  hath  forbidden  it,  enjoining  us  to  be  holy  as  he  is  holy,  that 
being  delivered  out  of  the  hands  of  all  our  cnimics,  we  might 
serve  him  in  holiness  and  righteousness  all  the  days  of  our  life. 


THE  FOURTH  SUNDAY  IN  ADVENT.  189 

A  man  is  dejected  and  made  a  valley  (  Great  faults, 
two  ways  :  in  regard  of  his  (  Little  faith. 

The  voice  of  the  crier  must  pronounce  God's  proclamation  and 
general  pardon  for  the  one,  and  apply  it  in  particular  for  the 
strensrthenino;  of  the  other. 

The  fifth  and  last  question  of  the  Pharisees  is  :  "  why  baptizest 
thou  then,  if  thou  be  not  Christ,  neither  Elias,  nor  the  prophet?  " 
unto  v;hich  .John  answered ;  "I  baptize  with  water,"  &o. 

This  last  interrogatory  was  the  first  in  their  intention :  for  the 
Pharisees  had  a  tradition,  that  none  might  baptize  but  Christ,  or 
some  great  prophet,  and  therefore  they  did  first  ask  craftily 
whether  he  vf  ere  Christ,  or  a  prophet :  and  then  having  undermined 
him  thoroughly,  Vi-'ith  what  authority  dost  thou  baptize?  being 
neither  Christ,  nor  Elias,  nor  a  prophet  ?  St.  John's  answer  is 
opposite,  but  apposite.  I  am  a  minister  but  not  a  Messiah  ;  I  give 
the  outward  sign,  but  Christ  is  he  who  doth  give  the  inward 
grace:  "I  baptize  you  with  water,  but  he  that  cometh  after  me 
shall  baptize  you  with  the  Holy  Ghost  and  fire."  In  which  he 
compareth  the  ministry  of  man  with  the  power  of  God ;  the  out- 
ward baptism  with  the  spiritual  baptism:  whereof  the  first  is  done 
by  the  hand  of  man,  the  other  is  peculiar  only  to  Christ.  The 
comparison  is  not  as  the  papists  imagine,  between  the  baptism  of 
John  and  Christ,  but  between  the  person  of  John  and  Christ ;  for 
the  baptism  of  John  and  Christ  are  one,  both  in  effect  and  author- 
ity :  for  John's  baptism  was  not  of  his  ov/n  devising,  but  of  God's 
institution :  as  he  showeth  his  commission  in  John,  1  eh.  33  v- 
"He  that  sent  me  to  baptize  with  water,"  &c.,  a  text  which  hath 
made  Bellarmine  contradict  himself  twice  in  one  page.  For 
whereas  ho  first  had  set  down  peremptorily  that  John  instituted 
his  own  baptism ;  now  he  confesseth  honestly  that  God  was  au- 
thor of  it  for  the  matter  in  general,  but  not  for  the  manner  in  par- 
ticular :  and  yet  after  long  search  ho  cannot  find  in  what  rite 
John's  baptism  differs  from  Christ's. 

It  is  an  axiom  delivered  in  their  ovai  school,  that  there  are  but 
two  things  essential  in  baptism,  the  outward  element  of  vrater, 
and  invocation  of  the  blessed  Trinity,  b'o  St.  Augustine :  "the 
word  added  to  the  element  forms  the  sacrament :"  other  things  are 
required  in  a  sacrament  circumstantially,  not  substantially.  Now 
Bellarmine  out  of  this  text  grants  that  John  used  the  right  ele- 
ment :  for  he  saith,  I  baptize  you  with  water :  and  out  of  Ambrose, 


190  1'IIE  tiOSPEL. 

cites  against  himself,  that  John  invocated  the  sacred  Trinity, 
Father,  Son  and  Holy  Ghost :  Ergo,  the  baptism  of  John  and  Christ 
are  one  for  essence:  so  likewise  one  in  eft'ect,  for  "John  preached 
the  baptism  of  repentance  for  the  remission  of  sins :"  Ergo,  for- 
giveness of  sins  is  by  the  baptism  of  John,  so  well  as  by  the  bap- 
tism of  the  blessed  apostles :  as  Augustine,  Basil,  Gregory  Nyssen, 
out  of  that  text  observe :  neither  doth  the  Cardinal  disavow  their 
gloss,  though  the  Council  of  Trent  hath  denounced  anathema  to 
such  as  hold  the  baptism  of  John  to  have  the  same  force  with  that 
of  Christ ;  let  Matthfeus  Tortus,  if  he  can,  unloose  this  wedge  for 
his  master.  I  fear  that  overthwart  divine  so  little,  that  I  say  with 
Luther,  "  they  can  never  untie  this  knot,  neither  can  the  papists 
ever  reconcile  other  inconsistencies  of  their  Chaotic  Theology." 
The  scripture  makes  no  difference  between  John's  and  our  bap- 
tism, but  this  only ;  that  we  baptize  into  Christ  having  suffered 
and  been  raised ;  whereas  John  baptized  into  Christ  about  to  suf- 
fer and  to  be  raised.     See  Epist.  Dom.  17,  post.  Trin. 


In  which  our  twofold  es- 
tate must  be  considered,  of* 


THE  SUNDAY  AFTER  CPIRISTMAS.  191 

THE  SUNDAY  AFTER  CHRISTMAS. 

THE  EPISTLE. 

G-ALAT.  XV.  1. — "  I  say,  that  the  heir  so  long-  as  he  is  a  child,  differ- 
eth  not  from  a  servant,''^  S^-c. 

Ignorant  people  behold  rather  an  image  well  painted,  than  a 
book  well  written,  and  are  sooner  persuaded  with  plain  similitudes 
and  familiar  examples,  than  with  subtile  reasons  and  accurate 
discourses.  Our  apostle  therefore  after  he  had  used  for  his  pur- 
pose (namely,  to  prove  that  justification  is  not  by  the  law,  but  by 
faith  in  Christ)  the  comparison  of  a  man's  will,  of  the  prison,  and 
of  the  schoolmaster  in  the  former  chapter,  adds  also  this  of  an 
heir ;  wherein  as  in  every  similitude,  two  points  are  remarkable  : 
m,  ^  k  Proposition  :  verse  12. 
(  Reddition  ;  in  the  rest. 

Thraldom,  under  Moses. 
Freedom,  by  Christ,  when  the  Law's 
tyrannical  government  ends ;   and 
that  is, 
f  1.  By  the  coming  of  Christ  in  the 

m                        c                   I  flesh  once  at  the  fulness  of  time, 

iwo  manner  oi  ways,  as   I  .    ^                                     ' 

.    ,          ,           .    rxi   \     X  <^  verses  4,  5. 

mterpreters  out  ol  the  text,   i   ^  t.     , ,             .          ^  ^ ,    . 

j  2.  By  the  coming  of  Christ  in  the 

(^  spirit  daily,  verses  6,  7. 

Giver:  God,  whose  f  Fitly:  when  the  time 
good  will  appears  |       was  full  come, 
in  bestowmg  on  \  Freely  :  for  i\e  was  not 
us  his  Son :  |       bought   nor     stolen, 

[      but  sent. 
\  Divinity  :  his  Son.  ' 
Gift:  Christ  describ-  |  Humanity:  made  of  a 
\  [      ed  here  by  his     \       woman. 

I  Humility :    bound     to 
[      Law. 
Effect:  verse  5,  '-'To  redeem  them  which  were  bound  unto 
the  Law,"  hic. 

"  The  heir  as  long  as  he  is  a  child."  This  comparison  is  taken 
out  of  the  Roman  law,  by  which  it  is  ordained  that  a  pupil,  albeit 
he  be  lord  of  all  his  fiither's  inheritance,  should  be  kept  under  tu- 
tors and  governours,  until  he  come  to  full  age  ;  to  wit,  under  tutors 
till  fourteen  years,  under  curators  until  five  and  twenty.  Tutors 
are  guardians  of  the  pupil's  person  principally :  but  curators  arc 
factors  especially  for  his  goods  and  estate. 


'  Fact :  verse  4 


In  his  first 
coming 
note  the 


and  in  it  the 


U 


192  THE  EPISTLE. 

Now  the  ward,  during  the  time  of  his  minority,  suffers  much 
bondage  ;  differing  saith  Paul,  nothing  from  a  servant,  nothing  in 
respect  of  any  present  possession,  or  actual  administration  of  his 
own  estate,  but  very  much  in  respect  of  his  right  and  property, 
Dominus  habitu,  non  usu,  having  freehold  in  law,  though  as  yet 
not  freehold  indeed.  And  so  the  ward  doth  differ  from  the  slave  ; 
who  was  in  old  time  no  person  in  law,  but  a  mere  chattel,  and  as 
it  were  of  the  nature  of  cattle. 

It  was  in  Paul's  age  then  a  great  slavery  to  be  a  pupil.  And 
Bishop  Latimer  complained  of  late,  that  there  was  not  a  school 
for  the  wards,  so  well  as  a  court :  a  school  for  their  learning,  so 
well  as  a  court  for  their  lands.  It  should  seem  guardians  in  his 
days  used  young  noblemen  not  as  lords,  but  as  servants,  as  Paul 
does  here. 

In  like  manner,  when  v/e  were  little  children  in  our  nonage  we 
were  heirs  having  the  promise  of  an  eternal  inheritance  to  come, 
which  should  be  given  unto  us  by  the  seed  of  Abraham:  that  is  to 
say,  by  Christ,  in  Vv-honi  all  nations  should  be  blessed;  "but  be- 
cause the  fulness  of  time  was  not  yet  come,"  Moses,  our  tutor  and 
governour  held  us  in  bondage.  The  law  doth  threaten,  accuse,  con- 
demn, so  long  as  we  be  children  in  understanding,  dwarfs  in  faith, 
ignorant  of  Christ.  St.  Paul  calls  the  law  "  rudiments  of  the 
^vorld  ;"  not  only  because  it  is  our  first  schoolmaster,  and  A,  B,  C, 
to  Christ,  but  because  it  leaves  a  man  in  the  v/orld,  and  prepares 
not  a  way  for  him  to  heaven.  I  kill  not,  I  steal  not,  I  commit  not 
adultery;  this  outward  honest  conversation  is  not  the  ]v:ingdom 
of  Christ,  but  the  righteousness  of  the  world. 

The  la'W,  when  it  is  in  his  principal  use,  cannot  justify,  but 
accuse,  terrify,  condemn.  Now  these  are  things  of  the  world, 
v.'hich  because  it  is  the  kingdom  of  the  devil,  is  nothing  else  but 
a  puddle  of  sin,  death,  licil,  and  of  all  evil  ;  and  so  the  whole 
law,  c^'pccially  the  ceremonial,  are  beggarly  rudiments  of  the 
world. 

I  speak  not  this  to  disgrace  the  law,  neither  doth  Paul  so  mean  ; 
for  it  is  holy,  righteous,  spiritual,  divine  ;  but  because  Paul  speaks 
of  the  maltcr  of  justification,  it  is,  as  Luther  observes,  exceeding 
necessary,  that  he  should  speak  of  the  law  as  of  a  very  contemp- 
tible thing.  Whcrcfoi-o,  vrhen  Satan  assaults  thee  with  the  ter- 
rors of  the  law,  bani..h  that  stuttering  and  stammering  Moses  far 
from  thee :  let  liim  utterly  be  suspected  as  a  heretic,  or  as  an  ex- 


THE  SUNDAY  AFTER  CHRISTMAS.  193 

communicated  person,  worse  than  the  pope,  worse  than  the  devil 
himself,  quoth  Luther  ;  but  out  of  the  matter  of  justification, 
and  conflict  of  conscience,  reverence  Moses  as  a  great  prophet,  as 
a  man  of  Grod,  even  as  God. 

In  the  civil  life,  Moses  and  Christ  did  agree :  for  our  Saviour 
said,  "  he  came  not  to  destroy,  but  to  fulfil  the  law  ;"  but  in  the 
spiritual  life,  the  one  cannot  abide  the  other;  for  "no  man  is  jus- 
tified by  the  law  ;  but  the  just  shall  live  by  faith."  And  there- 
fore when  Christ  is  present,  the  law  must  depart  out  of  the  con- 
science, and  leave  the  *'  bed,  which  is  so  strait  that  it  cannot  hold 
two,"  to  Christ  alone.  Let  him  only  reign  in  righteousness,  in 
peace,  joy,  life,  that  the  soul  may  sleep  and  repose  itself  in  the 
multitude  of  his  mercies  sweetly  without  any  terror  of  the  law, 
sin,  death,  hell.  And  thus  you  see  the  law  tyrannizcth  over  our 
soonscienees,  as  the  cruel  tutor  doth  over  his  unfortunate  ward,  till 
God  in  fulness  of  time  giveth  us  freedom  by  Christ, 

"  When  the  time  was  lull  come."  Not  by  fatal  necessity,  but 
by  God's  appointment.  For  there  is  a  time  for  all  things,  and 
Almighty  God  doth  all  things  in  his  due  time  ;  he  created  and 
redeemed  us  in  his  due  time,  preserveth,  justifieth,  sanctifietli  in 
tiis  due  time,  and  he  will  also  glorify  us  in  his  due  time. 

Now  the  coming  of  Christ  in  the  flesh,  is  called  the  fulness  of 
time  for  many  respects  :  as,  1.  For  the  fulness  of  grace  received 
by  his  coming.  2.  Because  Christ  is  the  fulfilling  of  the  promises 
of  God,  as  being  in  him,  yea  and  amen,  3.  Because  the  law  and 
the  prophets  are  fulfilled  in  him.  4.  Because  the  times  from 
Christ  are  the  ends  of  the  world,  and  it  was  fit  he  should  eome  so 
iate,  when  the  time  was  full,  for  two  reasons  especially  :  1.  Be- 
cause Christ  is  a  Lord,  yea,  the  Lord,  and  therefore  most  meet 
there  should  be  great  preparation,  and  long  expectation  of  so  pu- 
issant a  person.  2.  Because  Christ  is  the  grand  Physician  of  the 
world,  and  therefore  very  requisite  all  sinners,  his  patients,  should 
thoroughly  feel  their  sickness  and  misery,  before  he  came  to  visit 
and  redeem  them. 

All  men  and  all  things,  by  creation  generally. 
*'  His  Son."    God  J  His  elect,  by  adoption  especially, 

is  Father  of       j  Christ,  by  nature,  singularly.     See  the  Creed : 

[^     Art.    "  His  only  Son." 
"  Made  of  a  woman,"  In  expounding  this  clause,  we  must  take 
heed  of  sundry  wicked  heresies,  on  the  left  hand,  and  on  the  right, 
13 


]94|  THE  EPISTLE.] 

Oil  the  left ;  first,  of  Panliis  Samosatenns,  and  Pliotinus,  affirm- 
ing that  Christ  liad  his  being  and  beginning  from  his  mother 
Mary  :  whereas  tho  Scri}>tnre  teacheth  plainly,  that  Christ  was 
"made  of  the  seed  of  David  according  to  the  flesh,"  not  according 
to  his  person,  for  that  is  eternal.  "  In  the  beginning  was  the 
Word,  and  the  AYord  w^as  with  Grod,  and  that  Word  was  G-od." 
Again  we  must  take  heed  of  Cerinthus  holding  "  that  Christ  \vas 
not^conceivcd  of  the  Holy  Ghost,  but  begot  of  Joseph :  Mary  is 
called  a  w^oman,  not  a  virgin."  Our  answer  is,  that  a  woman  in 
Scripture  doth  not  always  signify  the  married,  or  one  that  hath 
known  a  man  :  but  sometimes  it  doth  only  denote  the  sex,  as 
Gen.  iii.  12,  "  The  woman  which  thou  gavest  to  be  with  me,  she 
gave  mo  of  the  tree,  and  I  did  eat."  Eve  must  needs  be  a  virgin, 
because  so  soon  as  she  was  made  she  was  married  :  and  yet  the 
text  calls  her  woman  at  that  time,  when  there  could  be  no  time 
for  m.an  to  corrupt  her. 

On  the  right  hand  we  must  shun  the  rocks  of  Yalentinus  and 
Nestorius  ;  of  Valentinus,  w^ho  taught  Christ  had  not  his  body 
from  Mary,  but  that  he  brought  it  with  him  from  heaven,  and 
passed  through  the  womb  of  the  vii*gin,  as  water  through  a  con- 
duit pipe  :  contrary  to  the  text  here  ;  made  of  a  woman.  Not  in 
a  woman,  "but  of  a  woman."  And  the  preposition  "of,"  notes 
the  matter,  as  an  house  is  made  of  timber  and  stone ;  bread  is 
made  of  wheat ;  wine  of  grapes :  and  therefore  Christ  had  the 
materials  of  his  body  from  Mary ;  so  some  copies  have  it  here, 
ynmu.e)iov  not  yaoi^ivot.  Yet  Christ  had  not  his  formale  principium 
of  Mary,  for  the  Holy  Ghost  was^agent  in  his  w^onderful  concep- 
tion ;  and  therefore  fitly  said  here,  to  be  borne,  as  we  read,  to  be 
made  ;  not  begotten  of  a  woman. 

By  this  also  we  may  shun  Nestorius's  rock,  who  thought  Mary 
might  not  be  called  the  mother  of  the  Son  of 'God :  for  the  text  is 
plain ;  God  sent  his  Son  made  of  a  woman :  ergo,  the  Son  of  God 
was  the  Son  of  Mary. 

"  Bound  to  the  law."  Though  he  were  Lord  of  the  law,  yet 
made  he  himself  subject  to  tho  law,  circumcised  according  to  the 
law,  and  presented  in  the  temple,  according  to  the  law ;  yea,  it 
executed  upon  him  all  the  jurisdiction  it  had  over  us.  It  doth  by 
good  right  accuse,  convince,  condemn  us.  For  alas,  all  of  us  are 
sinners,  and  by  nature  the  children  of  wrath;  but  Christ  did  no 
sin,  neither  was  there  guile  in  his  mouth ;  vet  notwithstanding  the 


THE  SUNDAY  AFTER  CHRISTMAS.  I95 

law  was  no  less  cruel  against  this  innocent  and  blessed  lamb,  than 
it  was  against  us  cursed  and  damnable  sinners ;  yea  much  more 
rigorous.  For  it  made  him  guilty  before  God  of  all  the  sins  of  the 
whole  world.  It  terrified  and  oppressed  him  with  such  an  heavi- 
ness of  spirit,  that  he  sweat  blood ;  and  in  fine  condemned  him  to 
death,  even  the  death  of  the  cross.  Thus  Christ  "  was  made 
bound  unto  the  law,  to  redeem  them  which  were  bound  unto  the 
law :"  for  he  died  for  our  sins,  and  endured  all  this  for  our  sakes ; 
and  so  being  under  the  law  conquered  the  law  by  a  double  right : 
first,  as  the  Son  of  Grod,  and  Lord  of  the  law ;  secondly,  in  our 
person,  which  is  as  much  as  if  ourselves  had  overcome  the  law, 
for  his  victory  is  ours. 

And  therefore  remember  alway  this  sweet  and  comfortable  text 
in  the  midst  of  all  dangers,  all  assaults  of  tyrants,  all  temptations 
of  Satan,  in  the  hour  of  death  especially,  saying  to  the  law :  Thou 
liast  no  power  over  me ;  for  Grod  the  Father  has  sent  his  Son  to 
redeem  me  from  thy  bondage ;  thou  dost  accuse,  terrify,  condemn 
in  vain :  for  I  will  creep  into  the  hole  which  bloody  Longinus 
made  with  his  spear  in  my  Saviour's  side.  There  will  I  hide  my- 
self from  all  my  foes ;  I  will  plunge  my  conscience  in  his  wounds, 
death,  victorious  resurrection,  and  glorious  ascension,  besides  him 
I  will  see  nothing,  I  will  hear  nothing.  "  The  sting  of  death  is 
sin,  and  the  strength  of  sin  is  the  law.  But  thanks  be  unto  God, 
which  hath  given  us  the  victory  through  our  Lord  Jesus  Christ," 

The  novelist's  exception  against  our  translating  natural  sons,  is 
idle :  for  our  communion  book  doth  not  call  us  natural  sons,  as 
Christ  is  God's  natural  son  by  eternal  generation :  but  as  it  were 
naturalised  by  spiritual  regeneration,  adopted  through  election  and 
grace:  so  Paul  elsewhere  termeth  us  "Co-heirs  vvith  Christ," 
Neither  doth  this  paraphrase  wrong  the  patriarchs  before  the  law, 
nor  the  prophets  under  the  law :  for  as  I  have  noted  out  of  Martin 
Luther,  Christ  who  came  in  the  flesh  once,  comes  in  the  spirit 
daily,  crying  Abba  Father,  as  it  followeth  in  the  text ;  he  is  one 
yesterday  and  to-day,  and  shall  be  the  same  forever.  Yesterday, 
before  the  time  of  his  coming  in  the  flesh ;  to-day,  now  he  is  re- 
vealed in  fullness  of  time:  "For  ever  the  same  Lamb  of  God, 
slain  from  the  beginning  of  the  world,"  The  fathers  then  had 
Christ  in  spirit,  which  Holy  Spirit  made  them  free  from  the  bond- 
age of  the  law,  so  that  they  and  we  are  saved  by  one  and  the  same 
grace,  by  one  and  the  same  faith  in  one  and  the  same  Christ, 


196  THE  GOSPEL. 

How  the  blessed  Spirit  cryeth  in  our  hearts,  assuring  our  spirit 
that  we  are  the  children  of  G  od :  helping  our  infirmities,  and 
making  request  for  us  with  sighs,  which  cannot  be  expressed ;  see 
before,  The  grace  of  our  Lord  Jesus  Christ,  &c.  This  epistle  doth 
accord  with  the  gospel,  which  intimates  in  particular,  how  Christ 
became  the  Son  of  man,  that  he  might  make  us  the  sons  of  G-od ; 
how  Christ  is  Jesus  and  Emanuel.  Both  fit  the  time,  that  in  the 
midst  of  Christmas  our  soul  might  magnify  the  Lord,  and  our 
spirit  rejoice  in  God  our  Saviour,  "who  was  made  of  a  woman, 
and  made  bound  unto  the  law  :  to  redeem  those  who  were  bound 
unto  the  law :  that  we  might  be  sons  and  heirs  of  God  through 
him." 


;    THE  GOSPEL.  ' 

Matt.  i.  1.. — "  Tlic  book  of  the  generation  of  Jesus  Christ,  the  Son 
of  David,  the  Son  of  Abraham,''^  Sfc. 

The  climax  of  theology  is  the  Scripture,  the  climax  of  Scripture 
is  the  gospel,  the  cHraax  of  the  gospel  is  the  book  of  genealogy, 
the  climax  of  all  things  is  Jesus  Christ,  the  Son  of  David,  the  Son 
of  Abraham.  He  is  the  first ;  he  is  the  last ;  the  Alpha  of  the  law, 
the  Omega  of  the  gospel,  the  beginning  of  Genesis,  the  amen  of 
the  Apocalypse.  Yeiled  in  the  Old  Testament,  revealed  in  the 
New ;  shadowed  in  that,  manifested  in  this.  In  one  brief  breath, 
God's  word  contains  nothing  else  except  the  word  of  God.  Matthew 
begins  with  this  title :  Paul  assents  to  it  in  1  Cor.  ch.  ii.  v.  2.  "  I 
determined  not  to  know  anything  among  you  but  Jesus  Christ 
crucified."  Augustine  says,  "Unhappy  is  the  man  who  knows  all 
other  things,  but  knows  not  thee ;  but  he  is  blessed,  who  knoweth 
thee  although  he  knows  nothing  else :  nor  can  the  knowledge  of 
other  things  add  to  the  happiness  of  the  man,  who  knowing  thee 
is  supremely  happy. 

To  read  and  to  do  the  things  narrated  in  this  book  of  the  gene- 
rations of  the  Son  of  David,  is  the  art  of  arts,  the  science  of  sci- 
ences. 

There  are  two  illustrious  things  C  The  inscription  of  the  gospel, 
in  this  frontispiece.  \  The  description  of  Christ. 


THE  SUNDAY  AFTER  CHRISTMAS.  197 

Two  things  are  specially  worthy  of  note  in  the  inscription  of 

the  gospel 

1st.  What  is  it?     A  book.     2d.  Of  What?     Of  genealogy. 

c  Proper,  Jesus. 
In  the  description  of  Christ       ^^ 

also,  two  things  are  to  be  noted ; 

for    the    Sun    of    righteousness 

shines  in  his 


\  Appellative,  Christ, 


Generations 


Son  of  David. 
Son  of  Abraham. 


Here  four  things  require  examination, — 

1.  Why  name  these  two  in  so  long  a  series  of  Christ's  parent- 
age? 

2.  Why  place  David  before  Abraham,  the  junior  before  the 
senior  ? 

3.  To  whom  does  the  second  genitive  "o/  the  Son^^  refer,  to 
Christ  or  to  David  ? 

4.  How  was  Christ  the  son  of  David,  &c.  ? 

In  explaining  all  these,  I  believe  the  fluent  Tully  would  be 
exhausted ;  Tertullian  himself  would  not  sufTice.  I  therefore  imi- 
tate those  who  depict  the  great  globe  on  little  maps,  and  give  a 
miniature,  not  an  image :  I  most  faithfully  render  what  has  been 
given  me. 

The  poet  ^schilus  used  to  say,  "that  his  tragedies  were  choice 
morsels  taken  from  the  feasts  of  the  great  Homer."  Thus,  in 
every  study,  I  endeavour  to  select  the  most  delightful  fruits  from 
the  well-stored  tables  of  the  best  authors. 

The  causes  which  induced  the  holy  evangelists  to  write  this 
book  of  genealogy,  were  partly  general,  partly  special. 

There  were  two  general  (  First,  that  we  may  believe  Christ, 
causes.  (  Second,  that  we  may  believe  in  Christ. 

1.  That  w-e  may  believe  Christ,  this  is  called  historical  faith. 
St.  Luke,  in  the  preface  to  his  gospel,  says : 

"  It  seemed  good  to  me  also,  to  write  all  things  from  the  very 
first,  in  order,  most  excellent  Theophilus,  that  thou  mightest 
know  the  certainty  of  those  things,  wherein  thou  hast  been  in- 
structed." 

2nd.  That  we  may  believe  in  Christ.  This  is  called  "  Saving 
faith,  unless  by  the  temptation  of  Satan,  we  fall  and  die." 
Augustine,  Epist.  80, 

St.  John  XX.  31,  says,  "  These  things  are  written  that  ye  might 
believe  that  Jesus  is  the  Christ,  and  that  believing,  ye  might  have 


198  THE  GOSPEL. 

life  throuf^h  his  name."  It  appears  that  these  reasons  were  com- 
mon to  all  the  Evangelists,  although  not  declared  by  Mark  and 
Matthew  ;  for  all  were  of  the  same  mind  and  the  same  spirit,  and 
were  of  one  heart  and  taught  one  \m.y. 

The  special  reasons  which  occasioned  each  Evan-  (  Scripture, 
gelist  to  write,  are  gathered  partly  from  \  Conjecture. 

From  Scripture.  Luke  signifies  in  ch.  i.  v.  1,  that  he  was  led 
to  compile  his  history,  because  many  others  were  endeavouring 
to  compile  histories,  which  they  could  give  with  equal  fidelity, 
"  Many,"  not  Matthew  nor  Mark,  but  Apollos,  as  Bede  observes  ; 
and  Basilidesj  as  Ambrose  adds  ;  and  Merinthus,  as  Epiphanius 
relates  ;  others  name  Nasarseorus,  and  Matthias,  and  Nicodemus,. 
and  Thomas ;  whoso  books  were  afterwards  rejected  by  the 
Church  as  Apochryphal.  They  "took  in  hand,"  and  "endea- 
voured," but  did  not  perfect^  as  Origin,  Ambrose,  and  Augustine 
observe. 

From  conjecture.  St.  John,  called  from  the  Episcopate  of  Asia 
Minor,  wrote  his  Gospel  against  heretics.  For,  when  the  Ebion- 
ites,  Cerinthians,  and  Nicolaitans  denied  the  divinity  of  Christ, 
and  he  saw  that  the  other  Evangelists  had  failed  to  confirm  these 
men  in  this  doctrine,  it  seemed  good  to  him  to  write  a  G-ospel, 
which  should  most  positively  prove  it.  See  Irenseus,  lib.  3,  cap. 
ii.  Epiphanius  ha^risi,  51  ;  Jerome  in  Catalogo  ;  specially  Augus- 
tine in  preface  of  Exposition  of  John,  &c. 

Eusobius  adds,  that  St  John  wished  to  preserve  some  things, 
omitted  by  the  three  others,  which  happened  before  the  captivity 
of  the  Baptist,  and  also  to  testify  to  the  truth  of  what  the  others- 
had  written.     Lib.  3,  cap.  26. 

Matthew,  being  translated  to  the  Episcopate  of  Ethiopia,  wrote 
his  Gospel  in  Hebrew,  for  the  Jews,  giving  them  not  only  a  sure 
guide,  but  a  system  of  the  Christian  religion.  See  Irenajus,  lib.  3. 
c.  1 ;  Athanasius,  Eusebius,  Augustine,  lib.  1,  de  consensu  Evan, 
Theophylact,  &c.  St.  Augustine  says  that  it  is  uncertain  who 
translated  St.  Matthew's  Gospel  from  Hebrew  into  Greek.  Jerome 
saw  it  in  Hebrew  in  the  Caesarian  Library. 

Bellarmine  reports  that  one  Peter  Lombard  is  stronger  than  a 
hundred  Luthers,  two  hundred  Melancthons,  three  hundred  BuUin- 
gers,  four  hundred  Peter  Martyrs,  and  five  hundred  Calvins  ;  I, 
more  justly,  remark,  that  there  is  more  in  one  sentence  of  Mat- 


'THE  SUNDAY  AFTER  CHRISTMAS.  199 

thew's  golden  enchiridion,  than  in  all  the  voluminous  works  of 
Livy,  Plato,  Plutarch,  Demosthenes ;  yes,  and  I  add,  TuUy, 
Aristotle  and  Theophrastus.  Incomparably  more  beautiful  is  this 
Margarita  of  Christians  than  Helena  of  the  Greeks. 

As  ancient  orators,  who  appeared  to  advantage  when  alone, 
became  mute  when  Cicero  was  present ;  so  do  other  writers,  wdien 
compared  with  Matthew,  shrink  back  as  if  awed  by  the  secret 
spirit  that  breathes  through  his  pen.  Whether  you  take  the 
whole  book,  or  compare  verse  with  verse,  even  the  Fathers  them- 
selves sink  into  the  insignificaace  of  children  :  as  Luther  says,  I 
■care  not  for  a  thousand  Augustines,  or  a  thousand  Cyprians,  when 
Matthew  is  before  me. 

Some  papists  confess  this  vast  superiority  of  the  sacred  writings. 
Among  them  G-erson,  the  very  learned  Chancellor  of  Paris,  and 
the  illustrious  John  Picus  Mirandulanus  ;  saying,  that  the  judg- 
ment of  a  child  well  versed  in  Scripture  is  of  more  weight  than 
that  of  the  supreme  pontiff,  or  the  decree  of  a  universal  council, 
not  founded  on  the  Word  of  God.  These  things  are  so  true  that 
they  cannot  be  denied. 

"  The  Book  of  the  G-eneration."  This  word  "  generation"  has 
-exercised  the  ingenuity  of  doctors. 

Some  think  it  is  not  the  title  of  the  whole  book,  but  the  initial 
of  the  genealogies  ©f  Christ.  Others  esteem  it  the  title,  but  not 
covering  every  subject  in  the  book.  Others,  both  the  title, 
,and  the  title  of  the  whole,  embracing  in  itself  the  substance  of  the 
GospeL 

Sixtus  Senensis  gathers  from,  the  Rabbinical  works,  that  the 
word  used  by  Matthew  signifies,  in  this  place,  not  only  "  the 
generation,"  but  also  the  whole  course  of  life.  See  Gen.  vi.  9, 
'^'  Noah  was  perfect  in  his  generation,"  that  is,  in  every  part  of  his 
iife.  Therefore,  Matthew  calls  his  Gospel  "the  book  of  the 
generation  of  Jesu(»  Christ,"  as  if  he  said,  "of  his  life,  of  all  his 
doings,  from  incarnation  to  ascension."  So  Luke  calls  his  Gospel 
•^'  the  history  of  all  things  which  Jesus  began,  both  to  do  and  to 
teach."     Acts,  i.  1. 

"Of  the  generation"  is  put  in  the  singular  number,  because 
Christ  having  too  natures  (human  and  divine)  Matthew  wrote  only 
of  his  human  nature.  Of  his  divine  generation,  Isaiah  says  "  who 
shall  declare  it?" 


200  THE  GOSPEL. 

"  Of  Jesus  Christ  the  Son  of  David  :"  a  description  of  his 
nimo  and  of  his  nature. 

r^n  ■,  ■  {  Proper  "  Jesus," 

Of  his  name,     /        ^  ' 

^  Apellative,  "  Christ." 
"  Jesus,"  a  designation  of  his   nature  :  "  Christ,"  a  title  of  his. 
person,  dignity,  and  office. 

The  name  "Jesus"  was  given  to  others,  besides  our  Lord: — 
Jesus  Nave,  Jesus  Sydrach,  Jesus  Josedeck  ;  but  thes-e  were  not 
written  Jesus,  but  Jehosua  ;  now  Jehosua  signifies,  "  God  will 
save:"  but  Jesua,  ''  the  Saviour;"  thus  is  the  title  peculiar  to 
Christ. 

St.  Bernard  observes,  the  other  names  of  Christ  denote  his  ma- 
jesty, but  Jesus  is  the  title  of  mercy.     For  to  be  called  the  Word 
of  Grod,  the  Son  of  God,  the  Christ  of  God,  pertains  to  his  glory.. 
But  the  name  of  Jesus  signifies  a  Saviour  ;   in  which,  indeed,  both 
his  glory  and  our  safety  are  contained  :   therefore  by  the  wise  in- 
stitution of  the  Church,  we  arise  to  salute  and  bow  our  knees,  at 
this  name  ;    we  do  not  indeed  bow  at  the  syllabic  composition,, 
but  rather  at  the  saving  exposition  of  the  word,  reverencing  the 
majesty  of  his  Divine  nature,  and  exhibiting  thanks  for  our  sal- 
vation, through  that  sacred  name.     Phil.  ii.  10.     Were  all  parts 
of  the  body  converted  to  organs  of  speech,  and  were   the  body, 
thus  vocal  in  all  its  members,  to  give   forth  melodious   names,  I 
could  utter  nothing  so  worthy  as  this  namsc,  this   Divinity.     But 
it  is  rather  to  be  invoked  in  prayer,  than  illustrated  by  argument. 
Oh !    good  Jesus  !    be  thou  my  Jesus  !     Thou  hast  been  forgetful 
of  thy  own  good,  and  provided  against  my  evils.   Thou  art  "  Jesus," 
therefore  willing^  thou  art  "  Christ,"  therefore  able  to  save.     As  I 
have  before  hinted,  the  word  "  Christ "  is  an  appellative  of  dignity 
and  office.     Among  the   ancients,  kings  and  priests  were  called 
"  ChristSy"  because  they  were  "  the  Lord's  anointed."     Is.  xlv.  1^ 
and  Ps.  cv.,  "touch  not  mine  anointed."     "  B*it  Jesus  was  anoint- 
ed with  the  oil  of  joy  above  his  fellows."     The  Christ  by  pre-emi- 
nence ;    not   only   "the    Christ   of   God,"  but   also,   "Christ,  the 
Lord,"  anointed  both* King  and  Priest;  as  Illiricusi  says,  thou  hast 
three   royal   immunities,   to  judge,   to   rule,,  and   to  defeiid    thy 
people  ;  also  three  priestly  immunities,  to  teach,  to  intercede,  and 
to  sacrifice.     All  which  Jesus,  our  King  and  priest,  now  executes 
in  heaven,  as  once  he  did  on  earth.     He  is  our  King,  as  the  Son 
of  David,  and  our  Priest,  as  the  Son  of  Abraham.    Here  occurs 


THE  SUNDAY  AFTER  CHRISTMAS.  201 

the  question :  Why  were  the  names  of  Abraham  and  David  se- 
lected out  of  so  long  a  list  ?  Aquinas  gives  many  reasons.  First, 
the  promises  of  the  Messiah  were  given  to  David  and  Abraham. 
G-en.  xxii.  18  :  "In  thy  seed  shall  all  the  nations  of  the  earth  be 
blessed."  So  the  Apostle,  G-al.  iii.  16,  "  To  Abraham  were  the 
promises  given,  and  to  his  seed ;  not  to  his  seeds,  in  the  plural, 
but  to  his  seed  in  the  singular,  which  is,  to  Christ."  And,  "  the 
Lord  sware  unto  David,  of  the  fruit  of  thy  body  will  I  place  upon 
thy  seat."  Ps.  cxxxii.  11.  Therefore  the  Jews  accosted  him 
with  shouts,  "  Hosanna  to  the  Son  of  David."  See  Chrysostom, 
Jerome,  Ambrose,  Irenseus, 

The  second  reason  consists  in  the  fact  that  as  Christ  was  King, 
priest,  and  prophet,  so  he  is  named  as  the  Son  of  David,  who  was 
king  and  prophet,  and  of  Abraham,  who  was  a  priest. 

Why  is  the  name  of  David  placed  before  that  of  Abraham  ? 
Among  the  reasons  given  by  Cardinal  Hugo  and  others,  I  note 
this  one  :  Jesus  came  into  the  world  not  to  call  the  just,  but  sin- 
ners to  repentance.  The  sinner,  David,  is  therefore  placed  by 
the  Evangelist  before  the  just  man,  Abraham.  This  is  indeed  a 
solace  and  a  gospel  to  the  miserable.  For  how  shall  Jesus  be 
otherwise  than  Jesus  to  the  sinner ;  when  he  himself  was  the  son 
of  that  notorious  sinner,  adulterer,  homicide,  blasphemer,  David  ? 
As  he  delivered  the  fathers,  before  he  was  himself  born  into  this 
world,  shall  he  not  deliver  us,  their  children,  now  that  he  is 
glorified. 

It  is  now  to  be  inquired,  how  was  he  the  the  Son  of  David  ? 

Isaiah,  the  Homer  of  Sacred  Poets,  (as  Bede  calls  him,)  sings, 
ch.  ix.  V.  6,  "  Unto  us  a  child  is  born,  unto  us  a  son  is  given." 
Eusebius  Emisenus  observes,  "  he  was  given "  as  Divine,  but 
^^born^^  of  the  Virgin;  that  was  born,  which  should  die;  that 
was  given,  which  should  arise  from  the  dead  ;  that  was  born, 
which  should  be  younger  than  his  mother ;  that  was  given  than 
which  his  Father  was  not  more  ancient.  He,  who  was,  was 
given ;  He,  who  was  not,  was  born ;  He  came  into  the  world, 
who  made  the  world  ;  He  descended  to  terrestrial  things,  and  did 
not  relinquish  his  heavenly  nature  ;  He  took  to  himself  our  na- 
ture, not  laying  aside  his  own  nature.  The  Word  was  made 
flesh,  his  majesty  not  being  laid  aside,  but  veiled. 

For  it  became  the  Mediator  between  God  and  men  to  have  some- 
thing Divine,  something  human,  lest  being  only  a  man,  he  should 


202  iTHE  GOSPEL. 

be  far  off  from  God  ;  or  only  God,  he  might  be  far  off  from  man. 
Christ,  therefore,  among  mortal  sinners,  and  the  immortal  just, 
appears  as  a  mortal  to  men,  and  just,  before  God.  Aug.  Conf., 
lib.  11,  c.  42. 

We  give  the  remainder  of  this  Exposition  in  the  original  latin. 

Q,uemadmodum  enim  flores  (authore  Protagora)  solem  habent 
in  ca?lo  patrem,  solum  in  terra  matrem :  Ita  Christus  flos  de 
Jesse.  Patrem  habuit  in  coelo  sine  matre ;  in  terris  autem  ma- 
trem sine  patre  ;  non  alter  ex  patre,  alter  ex  virgine ;  sed  aliter 
ex  patre,  aliter  ex  virgine ;  de  Deo  Deus,  de  Deo  patre  Deus 
filius,  inquit  Fulgentius  :  alter  in  persona,  non  alius  in  natura  : 
semper  apud  patrem,  semper  cum  patre,  semper  de  patre,  semper 
in  patre  :  filius  ex  ipso,  cum  ipso,  hoc  quod  ipse. 

Verus  etiam  homo  de  homine,  propter  hominem,  secundem 
hominem,  super  hominem  ;  unus  tamen  idemque,  Jesus  Christus, 
Emmanuel,  ©£«v5/>&i;ra?,  nobiscum  Deus  ;  ejusdem  Marise  filius  et 
parens.  Ita  Paulus  ad  Galatas  quarto,  Misit  Deus  Filium  suum 
factum  de  muliere.  Secundum  conditionem  naturae  natus  ex 
foemina  :  supra  conditionem  naturae,  natus  ex  virgine. 

Jam  vero  Deipara,  (sicut  historia  sacra  testatur)  ex  stirpe  Da- 
vidica  ;  neo  non  ex  Abrahami  stemmate  oriunda.  Christus  itaque 
secundum  usitatum  loquendi  consuetudinem  apud  Hebrseos,  et 
filius  David,  et  filius  Abraham,  non  ex  ejusdem  prognatus,  sed  ex 
eadem  generis  serie  propagatus.'l 

Atque  sic  ea,  qua  potui  brevitate,  quasstionibus  istis  omnibus 
enodate  respond! :  quatum  attinet  ad  contentiosos  non  satis,  quan- 
tum ad  pacatos  et  intelligentes  plus  forte  quam  satis  ;  ut  ad  Boni- 
facium  scripsit  Augustinus. 

Si  quis  expectet,  ut  ego  subtilius  aliquid  adijciam  de  Christi 

genealogia,  quaerat  ille  genealogicos  fabulones ;  qui  dum  aenigmata 

nescio  quae  conantur  explicare,  lectorum  animos  inextricabilibus 

errorum  labyrinthis  solent  implicare. 

TT„  1  ,  (  Juda?i  ve teres. 

Morum  duo  sunt  genera  :     <  . 

(  Judaizantes  novi. 

Illi  a  loco  veritatis  aversi,  et  ob  hoc  luci  veritatis  adversi.  Isti 
genealogiam  Christi,  vel  non  intelligendo  reprehendunt,  vel  repre- 
hendendo  non  intelligunt.  Ambo  (quod  Augustinus  de  Petiliano) 
Multa  dicendo  nihil  dicunt,  aut  potius  nil  dicendo  multa  dicunt. 
0  mirabilem  insaniam  (inquit  sanctissimus  pater)  aliquid  de 
Christo  narranti,  nolle  credi  Matthaeo,  et  velle  credi  Maniohseo  ! 


THE  SUNDAY  AFTER  CHRISTMAS.  203 

0  curas  hominum !  quantum  est  in  rebus  inane !  Excidium 
Troiae  post  Homerum,  aut  /3//3Aav  yasTsa^,  post  Lucam  et  Mattha^um 
contexere.  Paulus  instituens  Timotheum,  abundare  fecit  eum 
prsBoeptis  morum,  institutisque  Theologise  :  sed  inutiles  de  gene- 
alogia  quffistiones,  et  inaniloquia,  non  ab  auribus  modo,  sed  ab 
orbis  Christiani  finibus  arcenda  judioavit.  Odi  semper  ego  Nova- 
tores,  etiam  recens  antiquitatem  amplexus  sum.  Itaque  toto  lioc 
sermone,  quod  a  patribus  accepi,  vobis  tradidi :  quorum  omnium 
hsBC  est  summa ;  Liber  excitat  lectionem :  Liber  generationis 
electionem ;  Jesus  devotionem,  Christus  obedientiam ;  filius  David 
spem ;  filius  Abrahse  fidem.  In  his  si  quid  bene,  quia  nostrum 
non  est,  agnoscite :  si  quid  male,  quia  nostrum  est,  ignoscite. 
Humanum  enim  (ait  Aristoteles)  imo  regium  (uti  Plutarchus)  imo 
Christianum  (inquit  Hieronymus)  id  est,  vestrum  est  (ornatissimi 
viri)  magna  liberaliter  dare,  parva  libenter  aceipere. 

Gratia  Domini  nostri  Jesu  Christi  filii  David,  filii  Abraham,  sit 
cum  omnibus  vobis,  nunc  et  in  secula  seculorum.    Amen. 

Ad  Clerum  habita  Cantabrigiae  pro  gradu  Doctoratus,  Anno 
1605, 


204  THE  EPISTLE. 

THE  EPISTLE. 

Rom.  xii.  1. — ^^I  beseech  you  brethren,  by  the  7)iercifulness  of  God, 
that  you  make  your  bodies  a  quick  sacrifice,''^  &fc. 

It  is  well  observed  by  Chrysostom,  that  all  the  sacred  Epistles 
of  this  Apostle  stand  upon  two  legs  especially : 

m       .,    (  Explications  :  or  doctrines  of  holy  faith. 

'  (  Applications :  or  exhortations  to  godly  life. 

The  former  chapters  are  spent  in  dogmatical  conclusions  apper- 
taining to  belief.  The  residue  contain  moral  instructions  of  honest 
conversation  and  love :  wherein  our  Apostle  teacheth,  how  we 
should  behave  ourselves  to  God  and  man  ;  and  that  by  precept 
and  pattern.  By  precept,  in  the  xii.,  xiii.,  xiv.,  xv.,  chapters ;  by 
pattern,  in  the  xvi.  chapter. 

["  Body:    ver.  1,    "Make  your   bodies  a 

This  Scripture  shows    |        quick  sacrifice,"  &c. 
how  we  must  demean  -|   Soul:  ver.  2,  "Fashion  not  yourselves 
ourselves  to  God,  in  |        like  unto  this  world,  but  ye  be  chang- 

[       ed  by  the  renewing  of  your  mind. 

"I  beseech  you  brethren."  Two  things  induce  men  especially 
to  suffer  words  of  exhortation  ;  opportunity  and  importunity ; 
The  worth  of  the  matter,  and  zealous  affection  of  the  speaker. 
Saint  Paul  makes  his  loving  affection  manifest  in  these  sweet 
terms:  "I  beseech  you  brethren  by  the  mercifulness  of  God." 
He  might  have  commanded,  as  he  told  Philemon ;  but  for  love 
sake,  he  doth  rather  entreat. 

God  the  Father  appeared  in  a  still  and  soft  voice  ;  God  the  Son 
was  not  a  tiger,  but  a  lamb  ;  God  the  Holy  Ghost  came  down,  not 
in  the  form  of  a  vulture,  but  in  the  shape  of  a  dove  :  signifying 
hereby,  that  preachers  ought  to  use  gentle  means  in  winning  men 
unto  God  ;  herein  resembling  the  good  mother  which  hath  "ubera 
et  verbera,"  a  teat  as  well  as  a  rod :  a  dug  to  restore  such  as 
feel  their  sin  with  the  spirit  of  meekness :  Gal.  vi.  1,  but  a  rod  to 
whip  the  careless  and  senseless,  lest  they  grow  too  wanton.  And 
therefore  St.  Paul,  who  doth  here  beseech  the  Romans  out  of  his 
love;  doth  adjure  them  also  "by  the  mercifulness  of  God  :"  that 
is,  as  some  construe  it,  I  beseech  you  by  mine  apostolical  author- 
ity, committed  unto  me  by  God's  especial  mercy,  1  Cor.  vii.  25, 
as  he  himself  expounds  himself  in  the  third  verse  of  this  chap- 
ter;  "I  say  through  the  grace  that  is  given  to  me :"  where  the 


THE  EPIPHANY.  205 

Greek  verb  A/y^  may  be  translated,  I  command  ;  or,  by  the  mer« 
cifubiess  of  God  showed  unto  yon :  for  as  God  is  more  bountiful, 
so  you  must  be  more  dutiful.  "  We  may  not  sin,  that  grace  may 
abound  ;"  but  on  the  contrary,  because  "the  grace  of  God,  that 
bringeth  salvation  to  all  men,  hath  appeared,  it  teacheth  us  to 
deny  ungodliness  and  worldly  lusts,  and  that  we  should  live  so- 
berly and  righteously  and  godly  in  this  present  world." 

The  mercies  of  God  to  me,  the  mercies  of  God  to  you,  be  many 
and  manifest.  I  beseech  you  therefore  by  the  riches  of  his  abun- 
dant mercy,  make  your  bodies  a  quick  sacrifice,  &c. 

Thus  you  see  the  zealous  earnestness  of  the  speaker:  I  come 
now  to  the  worthiness  of  the  matter,  concerning  the  Romans,  and 
in  them  ourselves,  as  much  as  the  salvation  of  our  souls.  I 
beseech  you  therefore  mark  what  the  Spirit  writeth,  and  first  ob- 
serve Paul's  order :  After  justification  he  speaks  of  sanctification  ; 
herein  intimating  that  good  works,  as  Augustine  said,  do  not  go 
before,  but  after  justification.  As  the  wheel  turneth  round,  not 
to  the  end  that  it  may  be  made  round,  but  because  it  is  first  made 
round,  therefore  it  turneth  round :  so  men  are  sanctified,  because 
first  justified  ;  not  justified,  because  first  sanctified.  As  Aulus 
Fulvius  when  he  took  his  son  in  the  conspiracy  with  Catiline, 
said  :  "I  did  not  beget  thee  for  Cataline,  but  for  thy  country." 
So  God  hath  not  begotten  us  in  Christ,  that  we  should  follow  that 
arch-traitor  Satan ;  but  serve  him  in  holiness  and  righteousness 
all  the  days  of  our  life  :  making  ourselves  a  quick  sacrifice,  &o. 

Expiatory,    for    sin  ;  which   we    cannot 
offer.  See  Epist.    Dom.    3. 

Gratulatory,  of  thanks  and  praise,  which 
we  can  and  must  offer. 


There  are  two  kinds 
of  sacrifices : 


World. 

And  hereof  there  are  three  kinds,  according  to  the     ^^.    , 

°  <  Mmd. 

three  sorts  of  goods  ;  of  the  _,    , 

^         '  Body. 

1.  We  must  offer  our  goods  of  the  world,  Heb.  xiii.  16,  "  To  do 
good  and  distribute  forget  not ;  for  with  such  sacrifices  God  is  well 
pleased.     He  that  hath  mercy  upon  the  poor,  lendeth  unto  Lord." 

2.  We  must  offer  to  the  Lord  the  goods  of  our  mind,  by  devo- 
tion and  contrition,  Psal.  li.  17,  "  The  sacrifice  of  God  is  a 
troubled  spirit ;  a  broken  and  contrite  heart,  0  God,  shalt  thou 


206  THE  [EPISTLE. 

not  despise."     When  by  divine  meditation  and  devout  prayer,  we 

beat  down  the  proud  conceits  of  our  rebellious  hearts,  we  kill  and 

offer  up  as  it  were  our  son  Isaac ;  that  which  is  most  near,  most 

-dear  unto  us. 

f  Patiendo,  by  dying  for  the 

I       Lord. 

3.  We  must  offer  to  the  Lord  the  1  -o     •     j  ,        j  •         ^    ^ 

^     ,          ,  .  ,           ,          ■{  i'aciendo  by    domg    that 

goods  of  our  body ;  which  are  done              ^  ■  ^  •              j.  ^  i      . 

°                           *'  '                                        which  is   acceptable    to 

j      the  Lord. 

Martyrdom  is  such  a  pleasing  sacrifice,  that  as  Ambrose  said  of 
his  sister :  "  I  will  call  her  martyr,  and  then  I  shall  be  sure  to 
commend  her  enough.     See  Bpist.  on  St.  Stephen's  day. 

St.  Paul  here  means  a  sacrifice  by  doing ;  Give  your  mem- 
bers as  weapons  of  righteousness  to  Grod.  For  as  Christ  offered 
up  himself  for  us,  so  we  made  conformable,  should  offer  up  our- 
selves unto  him.  And  Christ  hath  delivered  us  from  the  hands 
of  all  our  enemies,  it  is  our  duty  to  sacrifice  perpetually  to  him, 
ourselves  and  our  souls,  and  so  live  to  him  who  died  for  us.  Lest 
we  should  err  in  our  offering,  St.  Paul  shows  all  the  causes  :  Effi- 
•cient :  "ourselves."  Material:  "  our  bodies."  Formal:  "quick 
and  holy."  Final ;  "  acceptible  to  Grod."  Or,  as  others  observe, 
St.  Paul  sets  down  four  properties  of  a  sacrifice  :  1,  "  Sound  and 
quick."  2.  "Sanctified  and  holy."  3.  "Pleasing."  4.  "Rea- 
sonable." 

First,  our  sacrifice  must  be  sound  and  quick;  not  blind,  not 
lame,  not  feeble,  Malach.  i.  8.  We  must  not  ofter  to  the  devil  our 
youthful  years,  and  lay  our  old  bones  upon  G-od's  altar:  his  sacri- 
fice must  be  the  fattest,  and  the  fairest ;  he  must  have  both  head 
and  hinder  parts :  hereby  signifying  that  we  must  remember  our 
Creator  in  the  days  of  our  nonage,  as  well  as  in  the  days  of  our 
dotage :  for  if  we  defer  our  offering  till  the  last  hour,  when  sick- 
ness, the  bailiff  of  death,  hath  arrested  us,  and  pain,  sickness's  at- 
tendant, dulled  our  senses,  it  cannot  be  called  a  quick,  but  a  sick ; 
not  a  living,  but  a  dead  offering.  That  our  sacrifice  therefore  may 
be  quick,  let  us,  I  beseech  you,  begin  quickly  to  dedicate  ourselves 
unto  Clod. 

"Or  Q,uick."  That  is  willing:  for  those  things  arc  said  to  be 
quick,  which  move  of  themselves ;  and  those  dead,  which  do  not 
move  but  by  some  outward  violence :  we  may  not  then  be  stocks 
and  blocks  in  God's  holy  service,  doing  no  good  but  upon  con- 


;the  epiphany.  207 

straint  of  law,  and  penalty  of  statute :  such  oblations  are  not  ac- 
ceptable, because  tliey  be  not  quick.  The  Lord  loveth  a  cheerful 
giver  and  thanksgiver.  Nothing  is  done  well,  but  that  only  which 
is  done  with  our  will,  freely,  readily,  lively. 

"Or  Quick."  That  is,  quickened  through  faith:  for  as  the  soul 
is  the  life  of  the  body,  so  faith  is  the  life  of  the  soul ;  without 
which  he  that  liveth  is  dead :  for  the  just  doth  live  by  faith.  Sen- 
eca said,  when  he  passed  by  the  ground  of  that  voluptuous  Epi- 
cure ;  "  Vacia  lieth  here  dead  and  buried  ;"  and  so  Paul  of  a  widow 
living  in  pleasure ;  she  is  dead  even  while  she  doth  live.  That 
our  sacrifice  therefore  may  be  living,  it  must  proceed  from  a  faith 
that  is  lively. 

"Or  Living."  That  is,  a  continual  sacrifice.  The  sacrifices  of 
the  Jews  have  now  their  end ;  but  the  sacrifices  of  Christians  are 
without  end.  "We  must  always  give  thanks  and  always  pray.  The 
fire  on  our  altar  must  never  go  out,  our  sacrifice'never  die. 

In  the  Law  beasts  appointed  for  sacrifice  were  first  slain,  and 
then  offered ;  and  that  for  tvA^o  causes  especially :  first,  (as  Am- 
brose notes)  to  put  the  sacrificer  in  mind  what  he  deserved  by  sin ; 
namely,  death :  and  secondly,  because  those  bloody  sacrifices  were 
types  of  Christ's  death  on  the  cross,  which  is  the  propitiation  for 
our  sins.  In  like  manner  every  Christian  sacrifice  must  be  dead 
to  the  world,  that  he  may  live  to  God;  mortifying  his  earthly 
members,  and  crucifying  his  carnal  affections,  that  he  may  become 
a  new  creature  in  Christ. 

As  death  deprives  a  man  of  natural  life,  so  mortification  destroys 
the  body  of  sin;  which  is  the  sensual  life  :  "  We  must  die  for  a 
time  in  this  life,  lest  we  die  for  ever  in  the  next  life."  Aug.  We 
must  rise  again  with  Christ,  saith  Paul.  Now  a  man  must  be 
dead  before  he  can  rise  again  :  first,  grafted  with  Christ  to  the 
similitude  of  his  death,  and  after  to  the  similitude  of  his  resurrec- 
tion. He  that  lived  ill,  and  now  demeans  himself  well,  is  risen 
again  from  the  death  of  sin,  to  the  life  of  grace  ;  mortified,  and 
yet  a  living  sacrifice ;  the  more  mortified,  the  more  living,  Rom. 
viii.  13.  "  If  ye  mortify  the  deeds  of  the  body  by  the  spirit,  ye 
shall  live."  This  killing  of  our  beastly  desire  is  very  fit,  whether 
wc  consider  ourselves, 

As  men  ;  that  we  may  lead  our  life  not  according  to  sense,  but 
according  to  reason  :  otherwise  we  should  be  rather  sensual  beasts 
than  reasonable  men. 


208  THE  EPISTLE. 

As  civil  men  ;  that  we  may  not  live  according  to  lust,  but  ac- 
cording to  law  ;  though  not  according  to  conscience,  yet  according 
to  custom,  that  wc  break  not  the  statutes,  and  disturb  not  the 
commonwealth  wherein  we  live.  The  philosophers  in  old  time 
comprehended  all  points  of  mortification  in  these  two  words,  "  Sus- 
tain AND  ABSTAIN." 

As  Christian  men ;  for  he  that  will  be  Christ's  disciple  must 
deny  himself.  He  must  deny  his  kin,  his  goods,  himself.  The 
kingdom  of  Heaven  sull'creth  violence,  and  the  violent  take  it  by 
force  :  that  is,  by  mortification  and  daily  fighting  against  the  lusts 
of  the  flesh ;  as  Basil,  Chrysostom,  Augustine,  Hierome,  Gregory, 
Theophylact,  Euthymius  expound  it. 

Last  of  all,  yet  most  of  all,  mortification  is  necessary  for  emi- 
nent persons,  either  in  the  ministry  or  magistracy.  For  great 
ones  ought  especially  to  be  good.  Their  sacrifice  must  be  most 
quick,  that  they  may  be  patterns  unto  others  ;  as  it  were  walking 
statutes,  and  talking  laws  to  the  people. 

"  Holy."  The  second  thing  required  in  our  sacrifice :  so  we 
read  :  Levit.  xxii.,  that  unhallowed  and  unclean  persons  ought  not 
to  touch  the  things  of  the  Lord.  "  Ye  shall  be  holy,  for  I  the  Lord 
am  holy."     This  is  the  will  of  (rod,  even  our  sanctification. 

The  word  ctyix  is  derived,  as  Plato  notes,  of  the  private  particle 
a  and  ycax,  signifying  that  holy  things  are  not  infected  with  the 
corruptions  and  filth  of  the  world  :  when  our  throat  is  an  open 
sepulchre,  when  our  mouth  is  full  of  cursing  and  bitterness,  when 
our  feet  are  swift  to  shed  blood,  when  our  bodies  are  sinks  of  sin, 
we  cannot  bo  an  holy  sacrifice  :  for  the  law  is  plain,  "  Ye  shall  not 
offer  anything  that  hath  a  blemish,  not  a  beast  that  is  scabbed, 
not  a  bullock,  nor  a  sheep  that  hath  a  member  lacking.  The 
drunkard  then  that  is  i.Ki(pxXc<;,  without  his  head  (as  Clemens  Alex- 
andrinus  termed  him)  and  the  coward  who  wants  an  heart,  and 
the  rotten  adulterer,  whose  body  is  neither  holy  nor  whole,  is  no 
sacrifice  lor  the  Lord.  Wc  must  be  good  in  our  youth,  better  in 
our  manhood,  best  of  all  in  our  old  age  :  we  must  grow  from  grace 
to  grace,  till  we  be  of  full  growth  in  Christ  ;  dedicating  all  that 
is  within  us,  all  tliut  is  without  us,  all  that  is  about  us,  unto  the 
service  of  God. 

Servius,  expounding  the  words  of  Virgil,  Llni  faulera  nuniine 
sancit,  allirms  that  sanctum  is  sanguine  consecratum,  consecrated 
with  blood,  and  so  must   our  sacrifice  be  consecrated  and  dipped 


THE  EPIPHANY.  209 

m  Christ's  blood,  in  whom  only  God  is  well  pleased  ;  and  there- 
fore, as  it  followeth  in  the  text,  if  holy,  then  acceptable. 

Now  that  it  may  be  well  accepted  of  Grod  two  things  are  re- 
quired :  1.  That  it  be  grounded  upon  his  word.  2.  That  it  be 
performed  in  faith. 

1  Sam.  XV.  22.  Obedience  is  better  than  sacrifice  :  no  sacrifice 
then  is  pleasing  to  Clod,  except  it  be  done  according  to  his  will : 
invocation  of  saints,  adoration  of  the  consecrated  host,  administra- 
tion of  the  sacraments  under  one  kind,  divine  service  in  an  un- 
known tongue;  praying  to  the  dead,  mumbling  of  masses,  jumb- 
ling of  beads,  worshipping  of  images,  and  other  like  trash,  which 
are  the  very  Diana  of  the  Romish  religion,  have  no  foundation  in 
Holy  Scripture  ;  net  built  upon  the  rock  Christ,  but  upon  the 
sands  of  human  brains,  and  therefore  not  acceptable,  but  abomi- 
able  to  the  Lord.  A  new  religion  is  no  religion  :  "To  devise 
phantasies  of  God  is  as  bad  as  to  say  there  is  no  Gco'iy-— Hilary. 

Again,  courses  of  life  not  warranted  by  Grod's  own  book,  such 
as  are  rather  avocations  from  G-od  and  goodness,  than  vocations, 
as  ordinary  cheating,  brotheldry,  conjuring,  and  all  other  unlaw- 
ful occupations  or  professions,  are  not  a  sweet  savour  to  G-od,  but 
altogether  stinking  in  his  nostrils  :  If  we  will  have  our  sacrifices 
acceptable,  they  must  be  first  holy.  So  divine  Plato,  "  Whatso- 
ever is  good  and  holy,  that  is  acceptable  to  God." 

Secondly.  Sacrifice  must  be  performed  in  faith,  otherwise 
though  it  be  warranted  by  God's  own  v/ord,  it  is  not  acceptable  : 
prayer,  receiving  of  sacraments,  hearing  of  the  Scriptures,  &c., 
arc  holy  sacrifices,  and  yet  not  pleasing  God,  if  done  without 
faith.  As  our  Apostle,  Rom.  xiv.  23  :  "  Whatsoever  is  not  of  faith 
is  sin ;  "  that  is,  whatsoever  is  against  our  conscience  :  so  when 
the  recusant  comes  to  church  against  his  conscience,  to  satisfy  the 
law  of  man,  not  to  certify  his  love  to  God,  it  is  not  an  acceptable 
sacrifice.  If  a  man  be  a  lawyer,  a  physician,  a  merchant,  a  sol- 
dier, against  his  conscience,  though  his  calling  be  never  so  good, 
yet  his  oblation  is  bad.  Or  as  others  expound  that  text  more 
fitly  :  whatsoever  is  not  done  in  a  good  assurance,  that  God  for 
Christ's  sake  will  accept  of  it  and  us,  it  is  sin.  Christians  are 
priests  offering  spiritual  sacrifices  acceptable  to  God  by  Jesus 
Christ. 

All  good  works  without  faith  in  him  are  like  the  course  of  an 
horse  that  runneth  out  of  the  way,  which  taketh  great  labour, 
14 


210  THE  EPISTLE. 

but  to  no  purpose.  For  unbelieving  gentiles  and  misbelieving 
heretics,  albeit  they  be  never  so  witty,  never  so  virtuous,  are  no 
sweet  savour  to  the  Lord. 

"  Reasonable."  We  read  in  the  law,  that  every  sacrifice  was 
seasoned  with  salt :  now  salt  mystically  notes  discretion :  as 
Coloss.  iv.  6.  Let  your  speech  be  gracious  always,  and  powdered 
with  salt  f  that  is  with  wisdom  and  sobriety.  When  Paul  then 
exhorteth  us  to  give  our  bodies  a  reasonable  sacrifice,  his  meaning 
is,  that  all  things  must  be  done  in  order,  comely,  discreetly.  The 
Proverb  is  good,  "  An  ounce  of  discretion  is  worth  a  pound  of 
learning  :  "  for  as  zeal  without  knowledge  is  blind,  where  it  rushes 
more  madly,  there  it  confounds  more  grievously :  so  knowledge 
without  discretion  is  lame,  like  a  sword  in  a  madman's  hand,  able 
to  do  much,  apt  to  do  nothing  but  evil.  He  that  wall  fast,  must 
fast  with  discretion  ;  he  must  so  mortify,  that  he  do  not  kill  his 
own  flesh.  He  that  gives  alms  to  the  poor,  must  do  it  with  dis- 
cretion :  quoth  Agustine :  to  every  one  that  doth  ask,  but  not 
every  thing  that  he  doth  ask  :  so  likewise  pray  wnth  discretion^ 
observing  place  and  time  :  place,  lest  thou  be  reputed  an  hypo- 
crite ;  time,  lest  accounted  an  heretic,  like  the  Psallianists  and 
Euchitai. 

Others  expound  the  word  reasonable  as  opposite  to  the  Jews' 
oblations.  xVs  if  Paul  should  speak  thus  :  Li  the  law  dead  beasts^ 
but  in  the  Gospel  reasonable  living  men  are  to  be  sacrificed  unto 
God.  Every  Christian  is  a  sacrificer;  every  lay-man  a  priest,  but 
the  pastor  is  a  priest  of  priests,  one  that  sacrificeth  his  people  by 
teaching,  and  exhorting  them  to  give  up  their  bodies,  a  quick  and 
holy  sacrifice  to  the  Lord.  '^I  am,'''  saith  Paul,  "  the  minister  of 
Jesus  Christ  towards  the  gentiles,  ministering  the  Gospel  of  God, 
that  the  offering  up  of  the  gentiles  might  be  acceptable,  being 
sanctified  by  the  Holy  Ghost." 

Hitherto  concerning  the  first  general  branch  of  St,  Paul's  ex- 
hortation. Now,  as  musicians  do  not  only  teach  their  scholars 
what  they  shall  sing,  but  also  what  they  shall  not  sing,  that 
they  may  follow  that  which  is  good,  and  eschew  that  which  is 
evil :  so  Paul  doth  not  only  show  what  we  must  do,  but  also 
what  we  must  not  do :  *'  Fashion  not  yourselves  like  unto  this 
world." 

World,  used  in  the  worse  sense,  signifieth  either  the  wicked 
men  of  the  world,  or  else  the  vain   things  of  the  world  :   the 


THE  EPIPHANY.  211 

wicked  men,  as  John  xii.  31 ;  the  Devil  is  termed  "  the  Prince 
of  the  World,"  that  is,  of  the  wicked  in  the  world,  who  make 
themselves  his  vassals,  by  yielding  to  his  temptations,  according 
to  that  of  Paul,  "  He  is  our  master,  to  whom  we  submit  ourselves, 
as  servants."  It  is  not  Satan's  power,  that  he  doth  thus  domineer 
in  the  church  ;  for  he  was  bound  and  cast  out  of  the  church  ;  but 
it  is  the  weakness  and  wickedness  of  men,  who  loose  him,  and 
open  the  gate  when  he  was  shut  out ;  admitting  him  as  lord  of 
misrule,  ruling  and  overruling  those  who  are  children  of  disobedi- 
ence, Ephes.  ii.  2. 

Secondly::  the  word  "World,  taken  in  a  bad  and  more  strict 
sense,  signifies  the  pomps  and  vanities  of  the  world.  As  1  Epist. 
John,  ii.  15,  ^^  Love  not  the  world,  neither  the  things  of  the 
world  :"  that  is,  as  himself  construeth  himself,  "  The  lust  of  the 
flesh  and  pride  of  life." 

According  to  both  aoceptations,  it  may  be  expounded  in  this 
text ;  as  if  St.  Paul  should  say.  Brethren,  I  beseech  you  by  the 
tender  mercies  of  God,  that  ye  fashion  not  yourselves,  either 
according  to  the  wicked  men,  or  according  to  the  vain  things  of 
this  world. 

For  the  first :  Two  things  occasion  fashion  in  the  world : 

1.  Multitude:  for  Custom  is  not  only  another  nurture,  but  as 
it  were  another  nature.  And,  as  the  lawyers  speak,  "  That  which 
is  done  by  many,  is  thought  at  length,  lawful  in  any.  2.  Great- 
ness :  For  He  that  is  highest,  hath  always  most  followers,  Au- 
gustus, a  learned  prince,  filled  the  empire  with  scholars ;  Tibe- 
rius, with  dissemblers ;  Constantine,  with  Christians ;  Julian, 
with  atheists. 

So  that  Paul  understanding  how  prone  men  are  to  follow 
fashions,  adviseth  us  here,  not  to  conform  ourselves  according  to 
the  world. 

In  complement  of  courtesies  and  common  civilities,  it  is  not 
amiss  to  follow  either  the  most  or  the  best.  In  matter  of  church 
•orders  and  ceremonies,  it  is  insolent  singularity  not  to  fashion 
ourselves  according  to  that  which  is  enjoined  by  the  best,  and  used 
by  the  most ;  yea,  even  in  the  main  points  of  holy  religion.  If 
the  great  be  good  ^  and  the  most,  best,  we  may  follow  both. 

But  St.  Paul's  meaning  is,  that  we  may  not  follow  wicked  men 
in  their  wickedness,  nor  worldly  men  in  their  worldliness,  nor 
good  men  but  in  that  they  are  good  ;  as  he  saith  elsewhere,  "  Be 


212  THE  EPISTLE. 

ye  followers  of  mo,  as  I  am  of  Christ :"  for  as  in  imitation  ora- 
tory, there  are  two  sorts  of  examples  ;  one  necessary  to  be  fol- 
lowed always  in  all  things  ;  as  Demosthenes  among  the  Grecians, 
and  Tully  among  the  Latins  ;  another  to  be  followed  in  some 
things,  and  at  some  times,  as  Poets  and  Historiographers  :  Even 
so  there  are  two  sorts  of  examples  in  Christian  imitation ;  the  one 
nec'essary,  which  is  Christ  the  way,  the  truth,  and  the  life,  "  Via 
in  exemplo,  Veritas  in  promisso,  vita  in  praemio."  The  truth,  in 
his  learning,  the  Way  for  his  living,  as  the  Fathers  usually  gloss 
that  place.  The  others  are  to  be  followed  in  some  things,  and  at 
some  time,  as  Paul,  Peter,  Augustine,  Chrysostom,  Nazianzen, 
and  other  blessed  saints  of  God,  whose  lives  and  lines  are  so  far 
forth  to  be  followed,  as  they  swerve  not  from  our  chief  copy, 
Christ.  In,  sin  we  may  not  follow  the  gootl,  much  less  he 
wicked  of  the  world,  be  they  never  so  many,  never  so  mighty: 
we  may  not  be  drunken,  because  it  is  the  fashion  among  the  most ; 
nor  live  lasciviously,  because  commonly  great  ones  are  wantons. 
In  this  point  the  Scriptures  are  plain  and  peremptory  :  "  The  gate 
is  wide,  and  way  broad,  that  leadeth  to  destruction,  and  many  go 
in  thereat.  Ergo,  we  must  not  follow  the  most.  "  Do  any  of  the 
rulers  believe  in  Christ  ?"  Ergo,  we  must  not  fashion  ourselves 
according  to  the  greatest. 

In  the  old  world  many  were  drowned,  only  Noah  and  his  family 
saved :  in  Sodom  many  wicked  beasts  destroyed,  only  Lot  and  his 
house  delivered.  There  were  two  malefactors  hanged,  one  Christ 
crucified ;  two  extremes,  one  virtue .;  many  thorns,  one  lily ;  Cant. 
ii.  2,  "  Like  a  lily  among  the  thorns,  so  is  my  love  among  the 
daughters." 

It  is  said,  Apoc.  xx.  12,  that  at  the  last  day  the  books  shall  be 
opened,  and  another  book,  which  is  the  Book  of  Life.  Where 
some  note,  that  the  book  wherein  God's  elect  are  registered,  is  but 
one ;  but  the  books  of  the  reprobate  are  many.  "  The  number 
of  fools  is  infinite;"  but  God's  people,  which  are  truly  wise,  "a 
little  flock."  Christendom  is  the  least  part  of  the  world  :  they 
that  profess  Christ  aright,  are  the  least  part  of  Christendom  ^ 
and  of  this  little  part,  many  be  called  but  few  chosen ;  profess- 
ing they  know  God  in  their  words,  but  denying  him  in  their 
works ;  arrant  heretics,  as  one  wittily,  not  disputing  against 
religion,     but     living    contrary     to    religion ;     marching    under 


THE  EPIPHANY.  213 

Christ's  colours,  and  yet  fashioning  themselves  according  to  the 
world. 

Here  some  will  object :  If  I  fashion  not  myself  like  the  world,  I 
shall  be  played  upon,  and  made  a  very  Tabret:  I  shall  become 
the  by-word  and  song  of  the  people.  First,  according  to  the  rules 
of  reason,  he  is  base  that  dependeth  on  vulgar  breath. 

• '  Qui  pendet  ab  errore  et  opiuione  vulgi, 

Pendet  magis  atque  arbore  qui  penJet  ab  alta. 

The  hangraairs  victim  dies  an  easy  death, 
Compared  with  his,  who  hangs  on  people's  breath. 

Angustine,  who  reckoned  out  of  Varro,  288  divers  opinions  con- 
cerning the  chief  good,  affirms  notwithstanding,  that  no  man  ever 
was  so  mad,  as  to  place  his  happiness  in  common  fame,  because 
that  is  but  wind,  and  of  wind  it  is  said  in  the  Scripture,  that  "  no 
man  knoweth  whence  it  cometh,  and  whither  it  goeth."  As  the 
child's  love,  so  the  people's  commendation  is  forgotten,  and  for- 
gotten in  an  hour.  Socrates  in  Plato  suspected  evermore  that 
to  be  bad,  which  the  vulgar  extolled  for  good.  And  Pliny  gave 
this  rule  in  the  school,  That  he  declaimed  worst,  who  was  ap- 
plauded most. 

Secondly,  it  is  an  axiom  in  the  Bible,  "  that  amity  with  the 
world,  is  enmity  with  G-od."  He  that  is  a  parasite  to  men,  is  not 
the  servant  of  Christ ;  it  is  an  unhappy  thing  to  converse  with 
ungodly  wretches  in  the  tents  of  Kedar ;  to  be  brother  unto  the 
dragon,  and  companions  to  the  ostriches.  Yet  Noah  must  not 
follow  the  fashions  of  the  old  world  ;  Lot  must  not  follow  the 
fashions  of  Sodom  ;  Job  must  not  follow  the  fashions  of  Uz ;  we 
must  not  follow  the  fashions  of  our  corrupt  age  ;  but  as  Paul  ex- 
horteth,  in  the  midst  of  a  crooked  and  naughty  generation,  we 
must  be  pure  and  blameless,  shining  even  as  lights  in  the  world, 
striving  evermore  to  walk  in  the  narrow  path,  and  to  enter  in  at 
the  straight  gate. 

Again,  we  may  not  conform  ourselves  to  the  greatest ;  "  the 
king  agrees  with  me,"  is  no  good  plea,  when  Grod  shall  reckon 
with  us  at  the  last  and  dreadful  day.  Some  men  are  so  much  at 
other  men's  service,  that  they  neglect  altogether  God's  service. 
That  thou  didst  follow  such  a  lord,  and  humour  such  a  gentleman  ; 
that  there  were  better  men  in  the  company  when  thou  didst  this 
villany ;  that   vanity    will   not   go  for  a  current   excuse ;  when 


214  THE  EPISTLK 

Almighty  God  shall  oome  to  judgment,  then  sceptres  and  sepul- 
chres shall  be  all  one,  princes  and  peasants  shall  be  fellows. 

As  in  chess-play,  so  long  as  the  game  is  in  playing,  all  the  men 
stand  in  their  order,  and  are  respected  according  to  their  place  ; 
first,  the  king;  then  the  queen;  then  the  bishops;  after  them, 
the  knights ;  and  last  of  all  the  common  soldier :  but  when  once 
the  game  is  ended,  and  the  table  taken  away,  then  all  are  con- 
fusedly tumbled  into  a  bag,  and  happily  the  king  is  lowest,  and 
the  pawn  upmost.  Even  so  is  it  with  us  in  this  life ;  the  world  is 
a  huge  theatre  or  stage,  wherein  some  play  the  parts  of  kings  ; 
others,  of  bishops  ;  some,  lords  ;  many,  knights  ;  others,  yeomen  : 
but  when  our  Lord  shall  come  with  his  angels  to  judge  the  world, 
all  are  alike.  For  if  great  men  and  mean  persons  are  in  the  same 
sin,  they  shall  be  bound  together,  and  cast  as  a  fagot  into  hell-fire. 
And,  therefore,  let  us  not  fashion  ourselves  according  to  the  wicked 
whether  prince  or  people. 

Secondly,  we  must  not  fashion  ourselves  according  to  the  vani- 
ties of  the  world,  and  that  for  two  causes  especially : 

1.  Because  they  be  transitory :  where  note  the  world's  mor- 
tality, 

2.  Because  they  be  not  satisfactory  :  where  note  the  soul's  im- 
mortality. 

For  the  first,  all  the  things  of  this  world  are  of  such  a  fashion, 
as  that  either  they  will  leave  us,  or  else  we  must  leave  them. 
They  leave  us  ;  All  "  riches  have  their  wings,  and  make  their 
flight  like  an  eagle,"  Prov.  xxiii.  5.  We  leave  them ;  "As  the 
partridge  gathereth  the  young,  which  she  hath  not  brought  forth  ; 
so  he  that  getteth  riches,  and  not  by  right,  shall  leave  them  in 
the  midst  of  his  days,  and  at  his  end  shall  be  a  fool,"  Jer.  xvii. 
11. 

The  partridge,  as  Ambrose  writes  in  his  48th  Epistle,  maketh  a 
nest  of  eggs,  which  she  layed  not ;  but  so  soon  as  the  birds  are 
hatched,  the  true  mother  calls  them  all  away  from  the  step- 
mother. So  it  is,  saith  Jeremy,  with  the  covetous  man,  he  broods 
over  mercenary  plans,  like  a  brood  goose,  or  as  a  hen  that  sits  ; 
he  keeps  his  nest,  and  sits  as  it  were  brooding,  but  when  his 
chickens  are  hatched,  he  hears  a  voice  from  heaven  ;  "0  fool,  this 
night  will  they  fetch  away  thy  soul  from  thee,  and  then  whose 
shall  these  things  be  which  thoii  hast  provided  ?"  Indeed  many 
men  reputed  him  wise  while  he  lived  ;  but  at  his  end,  when  by 


THE  EPIPHANY.  215 

the  finger  of  God,  we  see  that,  his  goods  are  otherwise  disposed, 
either  escheated  to  the  king,  or  restored  to  the  true  masters  ;  or 
else  by  some  small  error  in  his  will,  carried  away  by  those  whom 
he  never  loved  :  at  his  end,  when  every  partridge  shall  call  his\ 
young,  then  those  that  are  wise,  shall  account  him  a  very  fool : 
"  Lo,  this  is  the  man  that  took  not  God  for  his  strength,  but 
trusted  in  the  multitude  of  his  uncertain  riches,  and  strengthened 
himself  in  his  wickedness."  And  therefore  love  not  the  world; 
neither  the  things  of  the  world  ;  for  the  world  passeth  away,  and 
the  lust  thereof,  being  only  certain  in  being  uncertain. 

Secondly,  things  of  this  world  are  not  satisfactory,  they  do  not 
fill  and  content  the  mind  of  man.  The  eye  cannot  be  satisfied 
with  seeing,  nor  the  ear  filled  with  hearing :  and  things  have  an 
emptiness  and  extreme  vanity,  purchasing  unto  the  possessors 
nothing  but  anguish  and  vexation  of  spirit :  and  the  reason  here- 
of, as  Yivaldus  observes,  is,  because  the  heart  of  man  is  made  like 
a  triangle,  and  the  world  round  as  a  circle.  Now  a  circle  cannot 
fill  a  triangle,  but  there  will  be  some  corner  empty. 

Nothing  can  fill  the  mind  of  man,  but  the  blessed  Trinity, 
when  God  the  Father,  the  most  ancient  of  days,  shall  fill  our 
memory ;  God  the  Son,  who  is  wisdom  itself,  shall  fill  our  under- 
standing ;  God  the  Holy  Ghost,  who  is  contentation  and  love, 
shall  sit  in  our  will ;  then  all  the  powers  of  our  mind  will  be  at 
rest,  when  they  shall  enjoy  him  who  made  them.  But  the  things 
of  this  world  afford  no  perfect  and  absolute  contentment ;  and 
therefore  fit  not  yourselves  according  to  the  world's  figure,  which 
is  a  circle ;  but  be  ye  renewed  in  your  mind,  which  is  a  triangle, 
representing  the  sacred  Trinity. 

Take  a  view  with  the  wise  man  of  all  worldly  things  ;  in  brief, 
doth  any  pleasure  satisfy  ?  No  :  pleasure  is  like  lightning  :  the 
moment  of  its  birth,  is  its  death  ;  it  is  sweet  but  short ;  like 
hawking,  much  cost  and  care  for  a  little  sport. 

The  prodigal  child  wasted  both  goods  and  body,  yet  could  not 
have  enough  ;  at  the  last,  not  enough  hog's  meat. 
"  Virgo  formosa  supeine, 
Desinit  in  turpem  piscem  malesuada  voluptas." — Horace. 

'Tvvas  pleasure's  form.     Most  beauteous  in  her  bust ; 
With  feet  as  foul  as  ever  touched  the  dust. 
Doth  learning,  that  incomparable  treasure  of  the  mind,  satisfy  ? 
No :    The   more  a  man  knoweth,  the  more  he  knoweth  that  he 


216  THE   EPISTLE. 

doth  not  know ;  so  that  as   Solomon  saith,  "He  that  increaseth 
knowledge,  doth  increase  sorrow." 

Doth  honour  content  a  man  ?  No  :  The  poor  labourer  would 
be  written  yeoman ;  the  yeoman  after  a  few  dear  years  is  a  gen- 
tleman;  the  gentleman  must  be  a  knight;  the  knight,  a  lord; 
the  baron,  an  earl ;  the  count  a  duke  ;  the  duke,  a  king  ;  the  king 
would  Caesar  be  ;  and  what  then,  is  the  world's  emperor  content  ? 

No. 

"  Unus  Pellaeo  juveni  non  sutiicit  orbis. 
yKstuat  infcclix  aiigusto  limine  mundi." — Juvenal. 

One  world  is  not  enough  for  Alexander,  and  therefore  he  weeps, 
and  is  discontent ;  as  if  he  wanted  elbow  room. 

In  the  state  ecclesiastical,  the  begging  friar  would  be  prior  ;  the 
prior,  an  abbot ;  the  lord  abbot,  a  bish'op  ;  the  bishop,  an  arch- 
bishop ;  the  metropolitan,  a  cardinal ;  the  cardinal,  pope  ;  the 
pope,  a  G-od ;  nay,  that  is  not  enough,  above  all  that  is  called 
Grod  :  2  Thes.  ii.  4.  This  made  Bernard  wonder,  "  0  ambition, 
cross  of  the  ambitious,  how  dost  thou  pain,  yet  pleasure  all  men  !  " 

Do  riches  content  ?  No  :  the  more  men  have,  the  more  men 
crave  ;  and  that  which  is  worst  of  all,  they  are  the  gi-eatest  beg- 
gars when  they  have  most  of  all.  "  He  that  loveth  silver,  shall 
not  be  satisfied  with  silver,"  Theophylact,  As  the  poor  man 
orieth  out,  What  shall  I  do  ?  for  I  have  no  money.  So  the  covet- 
ous wretch  as  fast  complaineth.  What  shall  I  do  to  take  care  of 
my  money  ?     Luke  xii.  17. 

Those  drinks  are  best  that  soonest  extinguish  thirst ;  and  those 
meats,  which  in  least  quantity  do  longest  resist  hunger  :  but  here 
the  more  a  man  doth  drink,  the  more  thirst ;  so  strange  in  some 
is  this  thirst,  that  it  maketh  them  dig  the  pits,  and  painfully 
draw  the  water,  and  after,  will  not  suffer  them  to  drink.  This, 
saith  Solomon,  is  "an  evil  sickness,  and  a  great  vanity,  when  a 
man  shall  have  riches,  and  treasure,  and  honour,  and  want  power 
and  grace  to  joy  in  them." 

Thus  you  see,  the  world  is  like  a  butterfly  with  painted  wings, 
either  we  fail  in  pursuing  it,  or  else  when  we  have  caught  it,  it 
is  so  vain,  that  it  giveth  no  contentment.  Herein  is  the  true  dif- 
ference between  earthly  things  and  heavenly  things  ;  the  one  are 
desired  much,  but  being  obtained,  they  content  little  :  the  other 
are  desired  little,  but  once  gained,  satisfy  much :  and  therefore, 
"  Lay  not  up  treasure  upon  earth,  where  the   moth  and  canker 


THE  EPIPHANY.  217 

corrupt,  and  where  thieves  dig  through  and  steal,"  for  these 
things  are  neither  "vera"  nor  "  vestra,"  neither  good,  nor  yours, 
but  lay  up  treasure  for  yourselves  in  heaven.  If  ye  will  not  hear 
the  words  of  Scripture,  behold  the  works  of  nature.  Man's 
heart  is  broad  above,  narrow  beneath  ;  open  at  the  top,  close  be- 
low :  to  signify  that  we  should  enlarge  and  spread  our  affections 
toward  heaven  and  heavenly  things,  and  draw  them  to  as  narrow 
a  point  as  possibly  we  can,  concerning  earth  and  earthly  things  ; 
and  so  by  the  fashion  of  our  heart,  we  may  learn  not  to  follow  the 
fashion  of  the  world. 

"Be  ye  changed  by  the  renewing  of  your  mind."  We  are 
formed  by  G-od,  deformed  by  Satan,  transformed  by  grace ; 

1.  Sacramentaily,  by  baptism. 

2.  Morally,  by  newness  of  life  ;  which  our  apostle  means  in  this 
place.  That  which  follows  in  the  text,  is  expounded  in  the  Epis- 
tle for  the  next  Sunday. 


218  THE   GOSPEL. 

THE  GOSPEL. 

Luke  ii.  42.—"  The  father  and  mother  of  Jesus  went  to  Jerusalem 
after  the  custom  of  the  feast-day,''''  Sj'C. 

This  Gospel  is  a  direction  how  parents  ought  to  carry  them- 
selves towards  their  children,  and  how  children  also  should  de- 
mean themselves  towards  their  parents :  the  one,  by  the  practice 
of  Joseph  and  Mary ;  the  other  by  the  pattern  of  our  Saviour  Jesus 
Christ. 

1111  1    •    <  ^o^^^. 

Parents'  care  touching  their  children  concerns  their  )  t)  j 

Their  soul :  That  they  be  "  brought  up  in  instruction  and  infor- 
mation of  the  Lord  ;"  that  is,  in  godliness  and  civility :  by  the  one 
"they  shall  keep  a  good  conscience  before  Grod :  by  the  other  they 
shall  obtain  a  good  report  among  men :  the  which  two,  conscience 
and  credit,  must  chiefly  be  sought  after  in  this  life. 

For  the  body  :  Parents  ought  to  provide  competent  sustenance 
and  maintenance  :  guarding  their  persons,  and  regarding  their 
estates :  all  which  is  performed  here  by  Joseph  and  Mary  towards 
Christ. 

First,  for  the  soul's  institution ;  they  did  instruct  him  by  pre- 
cept and  example :  precept,  bringing  him  to  the  temple,  that  he 
might  be  taught ;  and  that  not  only  this  once,  but  often,  as  often 
as  law  did  require.     So  Juvencus  expressly, 

"  Ad  lemplum  la;tis  puerum  perducere  festis. 
Omnibus  annorum  vicibus  de  more  solebant." 
As  oft  as  festal  seasons  roU'd  around, 
They  gladly  led  their  boy  to  Zion's  mound. 

This  should  teach  all  parents,  how  to  teach  their  children  : 
especially,  that  they  send  them  unto  the  public  catechising  in  the 
Church,  and  that  according  to  canon  and  custom ;  for  the  common 
catechism,  which  authority  commands,  is  fit  and  full,  as  contain- 
ing all  the  virtues  necessary  to  salvation,  and  the  means  whereby 
those  virtues  are  received  and  conserved. 

The  principal  virtues  of  a  Christian  are  faith,  hope,  charity. 

The  Creed  is  neceseary  for  faith ;  as  teaching  us  what  we  have 
to  believe.  The  pater  noster  is  necessary  for  hope ;  teaching  us 
what  we  are  to  desire.  The  ten  commandments  are  necessary  for 
charity,  teaching  us  what  we  have  to  do.  The  sacraments  are 
instruments  of  grace,  by  which  those  virtues  are  conveyed  unto  us, 


THE  EPIPHANY.  219 

and  continued  in  us.  As  to  build  a  house,  it  is  requisite,  first  to 
place  the  foundation,  then  to  raise  the  walls,  and  last  of  all  to 
cover  it  with  the  roof:  so  saith  Augustine,  to  make  in  our  souls 
the  building  of  eternal  salvation,  we  need  the  foundation  of  faith, 
the  walls  of  hope,  the  roof  of  charity.  The  tools,  as  it  were,  where- 
with all  these  be  wrought,  are  the  sacred  word  and  blessed  sacra- 
ments ;  our  catechism  then  in  brief,  comprehending  all  these  mat- 
ters, and  all  these  means ;  and  standing  upon  the  same  legs  espe- 
cially with  the  Genevan  (Cat.  Calvin)  and  Roman  Catechism, 
(Bellarm.  Cat.)  cannot  be  distasted  either  of  accusant  or  recusant 
out  of  devotion  and  piety,  but  out  of  faction  and  malice  :  well,  or 
rather  ill,  each  may  say  with  the  poet, 

"  Non  amo  te  Sabidi,  nee  possum  dicere  quare  : 
Hoc  tantum  possum  dicere,  non  amo  te." — Martial. 

I  do  not  love  thee  Sabidi, 
T  cannot  tell  the  reason  why  ; 
I  do  not  love  thee,  Sabidi. 

"  The  father  and  mother."  Joseph  was  not  the  natural  father 
of  Christ,  but  father. 

Opinion :  Luke  iii,  23,  Jesus,  as  men  supposed,  was  the 

son  of  Joseph. 
Care :  being  his  nursing  father,  appointed  of  G-od ;  for 
In-(      nurses  are  called  mothers,  and  patrons  fathers. —  Theo- 
philact. 
Law :  being  husband  to  Mary,  and  nigh  of  kin  to  Christ. 
Augustine. 

But  Mary  was  the  mother  of  Christ,  not  only  in  opinion  and 
care,  but  in  truth  and  in  deed.  "  Mater  a  materia,"  the  very 
matter  of  Christ's  body  was  of  the  Virgin  Mary,  (xal.  iv.  4,  "  G-od 
sent  his  Son  made  of  a  woman."  See  Epist.  Sunday  after  Christ- 
mas. 

Secondly,  these  parents  instruct  their  children  by  their  own  ex- 
ample ;  for  they  do  not  send,  but  bring  him  up  to  Jerusalem,  after 
the  custom  of  the  feast-day.  The  which  is  the  shortest  cut  of 
teaching,  "  Longum  iter  per  praecepta,  breve  per  exempla."  The 
parent's  good  life  prevails  more  with  his  child,  than  a  good  les- 
son.    (Jerome.) 

L  Going  up  to  Jerusalem,  after  the  cus- 
Their  devotion  is  seen  in  <      tom  of  the  feast. 

f  Tarrying  there,  fulfilling  the  days. 


220  THE  GOSPEL. 

St.  Paul  exhorts  us  to  pray  at  all  times,  and  in  all  places  ;  for 
the  whole  world  is  God's  universal,  and  as  it  were,  cathedral 
church ;  and  every  particular  Christian  is,  as  it  were,  his  private 
chapel  and  temple ;  Daniel  prayed  in  the  lions'  den,  Jonas  in  the 
whale's  belly.  Job  on  the  dunghill,  and  the  thief  on  the  cross ;  yet 
the  Lord  heard  their  prayers,  and  granted  their  requests.  It  is 
lawful  then  in  private  to  pray  when  and  where  we  shall  judge 
most  meet :  but  Grod  for  his  public  worship  hath  in  all  ages  assigned 
certain  times  and  certain  places.  The  most  special  time  is  his 
Sabbath,  and  the  most  special  place  the  temple ;  so  we  fuid  pre- 
cept and  practice.  Precept,  "My  house  shall  be  called  the  house 
of  prayer,"  the  which  is  repeated  by  Christ  in  three  Evangelists. 

Practice :  the  publican  and  the  pharisee  went  up  into  the  tem- 
ple to  pray,  Luke  xviii.  Anna  prayed  in  the  temple,  Luke  ii. 
Peter  and  John  went  up  into  the  temple  at  the  hour  of  prayer. 
Acts  iii.     Christ  himself  daily  teaching  in  the  temple,  Luke  xix. 

After  Christ,  by  reason  of  the  great  persecution,  the  Christians 
assembled  not  in  the  fittest,  but  in  the  safest  places ;  in  process  of 
time  they  did  erect  oratories  ;  not  in  any  sumptuous  or  stately 
manner,  which  neither  was  possible  by  reason  of  the  Church's 
poverty,  nor  plausible  in  regard  of  the  world's  envy  ;  but  at  length 
when  Almighty  God  stirred  up  religious  kings  and  queens,  as 
nursing  fathers  and  nursing  mothers  of  the  Church,  that  which 
the  Christians  before  either  could  not,  or  dvirst  not  do,  was  with 
all  alacrity  performed ;  in  all  places  temples  wxre  built ;  no  cost 
spared,  nothing  too  dear  which  that  way  should  be  spent :  sacri- 
legious wretches  are  not  now  more  desirous  to  pull  down,  than 
those  devout  professors  were  to  set  up  churches. 

Now  one  chief  cause,  why  Grod  in  all  ages  would  be  served  in 
public  temples,  is,  that  his  Church  might  be  distinguished  from 
the  conventicles  of  heretics  and  schismatics,  that  as  all  of  us 
acknowledge  one  God,  and  one  Christ,  so  all  of  us  might  have  one 
faith,  and  one  baptism,  and  uniformity  in  doctrine,  and  a  con- 
formity in  outward  ceremonies,  for  the  better  delivering  of  this 
doctrine. 

The  parents  of  Christ  did  therefore  well  in  joining  themselves 
unto  the  congregation,  and  observing  the  public  ceremonies  of  the 
church.  At  that  time  the  temple  was  made  a  den  of  thieves ;  and 
yet  Joseph  and  Mary  join  with  the  Church  in  the  public  worship 
of  God ;  whose  example  doth  exceedingly  cross  the  practice  of 


THE  EPIPHANY.  221 

Brownists  and  all  other  recusants,  who  refuse  to  communicate 
with  us  in  our  temples  ;  because  some  things,  as  they  pretend,  are 
amiss.  Joseph  and  Mary  took  part  with  Clod's  priests  and  people 
in  that  which  was  good,  and  as  for  the  rest,  they  did  not  meddle 
further  than  their  place  required.  They  went  this  long  journey 
to  satisfy  the  law,  as  also  by  their  good  example  to  stir  up  others, 
to  reverence  the  public  ceremonies  and  ministry. 

By  the  law,  men  only  were  bound  to  keep  the  general  solemn 
feasts,  as  we  read,  Exod.  xxiii.  and  Deut.  xvi.  16.  "  Three  times 
in  the  year  shall  all  the  males  appear  before  the  Lord  thy  God  in 
the  place  where  he  shall  choose  ;"  so  that  Mary  went  not  up  to 
Jerusalem  as  compelled  by  the  law,  but  only  carried  with  pure 
devotion  to  God,  and  unfeigned  love  to  her  husband  and  child. 

Here  then  is  a  notable  relic  for  women  to  behold :  Mary  free 
by  the  letter  of  the  law,  by  the  custom  of  the  country,  dwelling 
at  Nazareth,  a  great  way  from  Jerusalem,  did  notwithstanding 
every  year  go  with  her  husband  unto  the  feast  of  the  passover. 
In  our  time,  many  women,  unlike  this  good  lady,  will  be  content, 
even  on  the  Lord's  day,  to  toil  at  home  about  their  own  business, 
and  gad  abroad  to  meddle  with  others'  business,  rather  than  they 
will  accompany  their  good  husband  Joseph,  and  their  towardly  son 
Jesus,  unto  God's  house. 

"And  when  they  had  fulfilled  the  days."  That  is,  whole  seven 
days,  according  to  the  custom.  They  came  with  the  first,  and 
went  home  with  the  last.  Worldly  men,  for  their  honour,  will 
ride  post  to  the  Court,  to  be  knighted  with  the  first ;  for  their 
profit,  at  mill  and  market  first ;  for  their  pleasure,  at  the  play 
first ;  at  hunting  first ;  first  at  any  merry  meeting :  but  as  for  the 
church,  they  think  they  come  too  soon,  and  stay  too  long.  Winter 
days  are  too  short  for  hunting,  summer  days  too  short  for  hawk- 
ing, yet  one  hour  of  seven  days  is  thought  long  that  is  spent  in 
God's  holy  worship  ;  as  one  wittingly,  "  Long  salmons  and  short 
sermons  please  best."  And  yet  if  we  look  not  with  the  spectacles 
of  the  world,  but  with  the  eyes  of  faith,  discerning  all  things 
aright,  we  shall  find  that  there  is  no  such  honour,  as  to  be  God's 
servant,  no  such  gain  as  godliness,  no  such  pleasure  as  a  good 
conscience. 

The  congregation  under  the  law  was  not  dismissed  without  the 
priest's  benediction  and  valediction ;  the  which  custom  is  retained 


222  THE  GOSPEL. 

in  the  Christian  Church,  that  no  man  depart  out  of  the  temple, 
before  the  divine  prayers  and  sermon  end  :  so  the  4th  Council  of 
Carthage  decreed,  excommunicating  all  such  as  offend  in  this 
kind. 

Thus  you  see  Christ  was  instructed  by  good  lessons  and  life  : 
so  that  if  Jesus  had  not  been  Jesus,  to  be  saved  and  not  a  Saviour, 
he  might  have  said  of  his  mother  Mary,  what  Augustine  writes 
of  his  mother  Monica :  She  laboured  with  more  solicitude  over 
the  birth  of  my  soul  than  at  the  birth  of  my  body.  She  laboured 
with  my  body,  that  I  might  bo  born  for  a  time ;  with  my  heart, 
that  I  might  be  regenerated  for  eternal  glory. 

Now  for  his  body  :  when  he  was  missing,  Joseph  and  Mary 
sought  him  instantly  with  all  diligence  till  he  was  found  :  "  Be- 
hold, thy  father  and  I  have  sought  thee  weeping."  Where  liter- 
ally note  Mary's  humble  carriage  toward  her  husband  Joseph,  and 
the  care  of  them  both  over  Christ  their  child.  The  dutiful  re- 
spect of  Mary  toward  Joseph  is  observed  in  the  order  of  her  words, 
in  that  she  saith,  thy  father  and  I,  not,  I  and  thy  father.  As 
Cardinal  Woolsey's  style,  "  Ego  et  rex  meus,"  I  and  my  King,  is 
insupportable  in  the  politics,  so  I  and  my  husband  insufferable  in 
the  economics.  It  was  Ahassuerus'  edict,  and  it  is  Grod's  law,  that 
"  all  women,  both  great  and  small,  shall  give  their  husbands  hon- 
our, and  that  every  man  shall  bear  rule  in  his  own  house ;"  for 
the  man  is  the  wife's  head,  and  the  wife  is  her  husband's  subject. 
"  Thou  shalt  be  subject  to  thine  husband,  and  he  shall  rule  over 
thee,"  Gen.  iii.  16.  So  that  a  woman  murdering  her  husband  is 
accounted  by  the  civil  laws  a  paracide,  by  the  statutes  of  our 
land  a  traitor. 

The  next  remarkable  point  is  the  joint  care  of  them  both  over 
Jesus  :  "  Thy  father  and  I  have  sought  thee  weeping."  As  Paul 
said  to  Timothy,  so  we  to  every  father.  Keep  that  which  is  com- 
mitted to  thee.  Have  a  tender  eye  over  thy  child,  which  is  a 
pledge  of  Grod's  goodness,  and  that  happily  which  may  move  thee 
more,  flesh  of  thy  flesh,  and  bone  of  thy  bone  ;  not  only  a  lively 
picture,  but  a  living  and  a  walking  image  of  thyself.  Barren 
Sara  was  so  glad  of  a  child,  that  she  called  her  only  son,  Isaac, 
that  is,  laughter.  How  wicked  then  is  that  parent,  who  neglect- 
eth  his  own  flesh,  his  only  child,  which  is  a  token  from  Heaven, 
and  ordinarily  the  best  monument  of  himself  aftjer  death  on 
earth  ? 


3.  How?  - 


THE  EPIPHANY.  223 

As  this  example  concerns  the  natural  father,  so  likewise  the 
civil  and  ecclesiastical :  for,  neglect  in  the  guardian  is  evil  to 
his  ward,  detriment  to  the  flock  is  ignominy  to  the  pastor.  Pas- 
tor and  prince  must  seek  the  good  of  such  as  are  under  them,  as 
Joseph  and  Mary  did  Christ,  with  careful  hearts,  &c.  In  a  mys- 
tical sense  these  words  insinuate,  when,  where,  and  how  Christ  i» 
to  be  found  of  us. 

1.  When  ?     On  the  third  day. 

2.  Where  ?     In  the  temple. 
"  Socialiter." — In  unity  :  "  thy  father  and  I." 
"  Desiderabiliter." — With  an  earnest  desire  to  find. 
"  Lachrymabiliter." — With  tears  :  "have  sought  thee 
sorrowing." 

First,  Christ  is  to  be  found  on  the  third  day :  verse  46,  "  It  came 
to  pass  three  days  after,  that  they  found  him  in  the  temple."  The 
first  day  was  the  time  before  the  law,  in  which,  as  Christ  told  his 
apostles,  all  the  patriarchs  and  holy  fathers  desired  to  see  the  things 
which  they  saw,  and  could  not  see  them  ;  and  to  hear  the  things 
which  they  heard,  and  could  not  hear  them. 

The  second  day  was  the  time  under  the  law,  when  also  the 
priests  and  prophets  expected  Christ,  but  they  could  not  find  him : 
therefore  the  prophet  Esay  crieth  out  in  his  64th  chapter,  "  Oh 
that  thou  wouldst  break  the  heavens,  and  come  down," 

The  third  day  is  the  present  time ;  this  acceptable  time  of  grace ; 
wherein  Christ  is  to  be  found  :  the  hour  is  now.  Therefore  to- 
day, while  it  is  to-day,  seek  the  Lord,  even  while  he  may  be 
found  ;  call  upon  him  while  he  is  near ;  for  the  next  day,  which 
is  the  fourth  day,  is  the  time  after  death,  and  then  he  cannot  be 
found  or  sought. 

"Joseph  and  Mary  could  not  find  Christ  among  their  kinsfolk." 
He  that  will  find  Christ,  must  forsake  friends,  forget  his  own 
people,  and  his  father's  house.  They  found  him  in  Jerusalem, 
that  is,  in  the  Church,  among  the  faithful :  not  among  barbarous 
heathens,  or  blasphemous  heretics  ;  his  dwelling  is  at  Sion,  there 
you  may  find  him  among  the  doctors  in  the  temple :  not  in  the 
market,  not  in  the  tavern,  but  in  the  temple,  for  he  is  to  be  found 
in  his  Word,  in  his  sacraments,  among  the  doctors  and  preachers. 
If  this  lesson,  often  taught,  were  once  learned,  it  would  make 
you  to  frequent  Grod's  house  more  diligently,  thirst  after  his  Word 
more  greedily,  respect  Christ's  ambassadors  more  reverently. 


224  ^'^'^  GOSPEL. 

The  third  point  to  be  considered  is,  how  Christ  is  to  be  found  ; 
Sboialiter,  in  unity,  "  thy  father,  and  I."  Cxod  is  love,  and  his 
followers  are  the  children  of  peace,  and  his  ministers  the  mes- 
sengers of  peace,  his  doctrine  the  doctrine  of  peace  ;  and  therefore 
if  we  will  find  him,  we  must  follow  the  truth  in  love." 

Grod  said  to  the  Serpent,  "  I  will  put  enmity  betwen  thee  and 
the  woman,  and  between  thy  seed  and  her  seed."  But  if  we  seek 
Christ  in  contention,  all  the  feud  is  among  ourselves,  and  not  be- 
tween Satan  and  us  :  all  our  fight  is  against  our  friends,  and  not 
against  our  foes. 

Again,  we  must  seek  Christ  earnestly ;  Christ,  and  nothing  but 
Christ :  Jesus,  for  Jesus.  And  lastly,  we  must  seek  Christ,  "  lach- 
rymabiliter,"  sorrowing. 

Now  did  Mary  fear  for  three  causes,  as  interpreters  observe : 

1.  Lest  Christ  should  leave  her,  and  ascend  to  his  Father  in 
heaven. 

2.  Lest  he  should  fall  into  the  hands  of  persecutors. 

3.  Lest  he  should  forsake  the  Jews,  and  go  to  some  other  nation. 

Devotion;  lest  he  withdraw  his 

gracious  countenance  from  us. 
Contrition,  when  he  doth  absent 
>  of  ■<       himself  for  a  time. 

Compassion,  when  any  member 
of  his  is  afflicted  and  perse* 
cuted. 

"  And  he  went  down  with  them,  and  came  to  Nazareth,  and 
was  obedient  to  them."  As  the  former  part  of  this  Gospel  is  a 
pattern  for  parents  how  they  should  instruct  their  children  ;  so 
this  latter  is  a  glass  for  children,  how  they  should  obey  their 
parents.  For  every  line  of  Christ  is  a  copy  for  a  Christian.  In 
that  therefore  the  Lord  of  all  submitted  himself  to  the  govern- 
ment of  his  supposed  father,  and  underling  mother,  as  Jerome 
notably,  he  venerated  the  mother,  of  whom  he  himself  was  the 
Father,  he  reverenced  the  nurse,  whom  he  had  nursed  ;  and 
that  for  the  space  of  thirty  years,  executing  filial  and  economical 
duties  in  their  house  ;  what  doth  he  but  teach  obedience  to  superi- 
ors ?  especially,  that  children  should  honour  their  father  and 
mother,  albeit  they  be  never  so  mean  ;  for  this  subjection  is  a 
virtue,  not  a  weakness. 

If  parents  enjoin  things  unlawful,  and  contrary  -to  Scripture, 


So  we  must  seek  Christ 
with  three  s^rts  of  tears  : 


THE  EPIPHANY.  '         225 

then,  as  expositors  upon  this  text  commonly  note,  we  must  prefer 
our  Father  in  heaven  before  our  fathers  on  earth,  and  say  with 
Christ,  "  How  happened  it  that  ye  sought  me  ?  wist  ye  not  that  I 
must  go  about  God's  business  ?"  Otherwise  we  must  not  offend 
them  so  much  as  with  a  wry  look.     See  Deealg.  com.  5. 

The  dutiful  child  shall  prosper  as  Christ,  in  favour  with  God 
and  men  ;  but  graceless  Ham  shall  be  cursed  ;  rebellious  Absa- 
lom, disobedient  Phineas  and  Hophni  shall  not  live  out  half  their 
days.  It  was  God's  law  that  the  stubborn  child  should  be 
stoned  to  death  openly,  that  all  might  hear  and  fear.  By  the 
common  laws,  he  that  murders  his  parent,  is  reputed  a  petty 
traitor.  By  the  civil  laws  in  olden  time,  an  otFonder  in  that  kind 
was  sowed  in  a  sack,  with  a  dog,  a  cock,  a  viper,  and  an  ape,  and 
so  cast  into  some  deep  water,  as  unworthy  to  reap  the  benefit  of 
any  element.  For  so  Tully  doth  excellently  gloss  that  law  : 
"  He,  who  dishonours  his  parent,  that  gave  him  birth,  should  want 
all  those  elements,  from  which  every  thing  is  said  to  have  arisen. 
Air  is  common  to  the  living ;  earth  to  the  dead ;  water  to  the 
drowned ;  shore  to  the  cast  up.  But  let  him  so  live,  while  he 
can,  as  not  to  breathe  the  fresh  air  of  heaven ;  so  let  him  die, 
that  his  body  shall  be  unburied ;  let  the  waves  toss  him,  but 
never  submerge  him ;  and  at  last,  let  him  be  cast  up  on  those 
crags,  where  the  soul  knows  no  rest." 

It  is  probable  that  Christ  submitted  himself  to  Joseph,  and  used 
his  occupation  ;  but  what  it  was,  I  cannot  show  :  you  need  not  know. 
St.  Hilary  thinks  he  was  a  smith ;  Hugo,  that  he  was  a  mason  ; 
most  divines,  that  he  was  a  carpenter.  So  Justin  Martyr,  and 
other  ancient  doctors  have  gathered  out  of  Matt.  xiii.  55,  Mark  vi. 
3.  See  Sixt.  Senens.  bibliotheo.  lib.  6,  annot.  62.  Baron.  annaL 
Tom.  1,  an.  12.  Janserj.  concord,  cap.  54.  Maldonat.  et  Rhemis. 
in  Matt.  xiii.  55. 

Now  then  in  tliat  Christ  exercised  a  mechanical  trade,  we  may 
learn  that  a  poor  man  may  serve  God,  and  often  do  much  good  in 
an  honest  occupation  :  the  text  saith,  "  Jesus  prospered  in  wisdom 
and  in  favour  with  God  and  men." 

"  Mary  kept  all  these  sayings  together  in  her  heart."  It  was 
well  she  layed  them  up,  better  that  she  kept  them,  best  of  all  that 
she  kept  them  all.  Let  us  also  lay  these  things  up  in  our  secret 
treasury,  that  being  inwardly  grafted  in  our  hearts,  they  may 
bring  forth  in  us  the  fruit  of  good  living. 
15 


226  THE   GOSPEL. 

This  Gospel  is  well  fitted  to  the  day  ;  for  after  the  celebration 
of  Christ's  birth,  circumcision,  epiphany  ;  what  should  follow  but 
his  first  manifestation  in  the  temple,  and  then  on  the  next  domin- 
ical his  first  miracle  wrought  in  Cana  of  Galilee. 

The  Gospel  and  Epistle  concord  :  for  what  Christ  doth  in  the 
one,  is  a  pattern  of  what  Paul  saith  in  the  other.  Paul  doth  re- 
quire, first,  "  that  we  should  offer  ourselves  a  quick  sacrifice  to 
God  ;"  and  then,  "  according  to  the  measure  of  grace;"  that  we 
should  become  serviceable  to  men,  every  one  among  ourselves  one 
another's  members  :  even  so  Christ  here  did  first  dedicate  himself 
to  God,  in  celebrating  the  passover  ;  in  hearing  the  doctors,  in 
disputing  about  religion,  in  neglecting  his  acquaintance,  to  do  the 
business  of  his  Father  in  heaven  :  and  then,  he  went  with  his 
parents,  and  came  to  Nazareth,  and  was  obedient  to  them. 

Or,  as  another  observes,  the  Gospel  and  Epistle  both  insinuate, 
that  two  things  are  requisite  to  salvation,  humility  of  mind,  and 
subjection  of  body. 

For  the  first,  Paul's  precept  is,  that  no  man  stand  high  in  his 
own  conceit,  but  so  judge  of  himself,  that  he  be  gentle  and  sober, 
as  a  member  helping  others.  And  Christ's  pattern  is  ;  he  became 
subject  to  Joseph  and  Mary,  though  he  was  Lord  of  all. 

For  the  second,  Paul's  precept  is  ;  Offer  your  bodies  a  quick 
sacrifice,  holy  and  acceptable  to  God.  And  Christ's  pattern  is  ;  he 
did  the  business  of  God  in  the  temple,  neglecting  the  pleasures  of 
the  flesh  among  his  friends  and  acquaintances.  Sweet  Jesus, 
endow  us  plentifully  with  thy  grace,  that  we  may  thus  preach 
and  practise  ;  that  following  thee,  who  art  the  way,  we  may 
come  to  thee,  which  art  the  life.     Amen. 

Now  these  two  things,  which  we  are  thus  required  to  offer  and 
present  before  God,  are  truly  what  St.  Paul,  in  the  Epistle,  calls 
them,  "  a  reasonable  service."  It  is  a  reasonable  service  that  we 
should  ever  offer  up  before  God  an  humble  mind,  a  meek  and 
lowly  walk  and  conversation.  For  not  only  does  "  the  sacrifice 
of  a  broken  spirit,  a  broken  and  a  contrite  heart,"  meet  with 
peculiar  favour  in  the  court  of  heaven,  but  it  is  reasonable  that 
we,  who  are  the  children  of  apostate  Adam,  and  who  are  person- 
ally corrupted,  and  in  a  state  of  moral  slavery,  should  be  very 
humble  when  we  come  to  present  ourselves  before  that  Being 
whose  goodness  and  benificence,  we  have  repaid  by  neglect  and 
ingratitude. 


THE  EPIPHANY.  227 

It  is  a  reasonable  service  that  we  should  daily  offer  and  present 
our  bodies  unto  God  in  a  holy  life.  The  Christian  religion  is  emi- 
nently a  reasonable  religion. 

History  f 
Doctrines  ; 
Precepts ; 
Promises  ;^ 
Means ; 
End. 


It  is  reasonable  in  its  - 


It  is  reasonable  in  its  history,  which  bears  upon  its  face  the 
marks  of  true  history,  commending  itself  to  the  reason  of  man,  as 
the  production  of  men  who  wrote  not  to  honour  themselves,  but 
to  declare  the  truth,  even  when  that  truth  condemned  their  own 
actions. 

It  is  reasonable  in  its  doctrines,  which  are  all  accordant  with 
the  harmony  of  universal  nature,  and  also  consonant  with  our 
own  reason  and  conscience,  and  only  dissonant  with  the  unrea- 
sonable and  deceitful  yearnings  of  our  corrupted  hearts. 

!rj       1  .  •        f  Which  was  evident  and  sealed  by  God's 
'  (      signet. 
FfF    t       i  Which  are  most  excellent  in  promoting  our 
'     \      personal  and  social  happiness. 

It  is  reasonable  in  its  precepts,  which  require  only  such  things 
as  are  calculated  to  advance  the  moral,  intellectual,  and  physical 
well  being  of  man ;  so  that  even  its  arbitrary  appointments  are 
found  useful  and  advantageous. 

It  is  reasonable  in  its  promises,  which  are  calculated  to  ennoble 
those  whom  they  reward,  and  are  the  proper  objects  of  a  well  di- 
rected ambition. 

It  is  reasonable  in  its  means,  for  they  are  not  the  useless  and 
superstitious  incantations  and  mummeries  of  the  heathen  priest- 
hood, but  rather  a  well  ordered  and  beautiful  system  of  appeals  to 
man's  intelligence  as  a  moral  and  responsible  creature  ;  to  his  feel- 
ings, as  a  social  being,  as  one  capable  of  loving  and  being  loved ; 
and  as  a  helpless  and  enslaved  victim,  whom  it  provides  with  aid, 
and  emancipates^ 


228  THE   GOSPEL. 


These'means  are  also 
reasonable,  because  effi- 


i'  Scriptures  "perfect  to  convert  the  soul."  ^ 
Ministry  '-the  power  of  Goil." 
Washing   of   regeneration,    "the  renewing  of  the 

Spirit?' 


cacious,  through  the  CO- -{  Bread,  which  we  break,  "the   communion   of  the 


operation   of    the    Holy 
S  pirii,  making  the 


body  of  our  Lord." 
Prayers,  whicli  we  offer,  "  acceptable  to  God  ." 
Chastisements  we  suffer,  "joyous." 
[  Our  faith,  a  justifying  faith. 


Here,  perhaps,  some  one  will  object,  that  the  means  of  grace 
are  not  adequate  to  the  conversion  of  the  soul  of  man,  and  that 
many  use  them  all,  without  ever  realising  a  change  of  heart.  The 
objection  cannot  be  sustained  ;  for,  although  these  means  and  in- 
strumentalities for  fitting  man  for  the  company  and  court  of 
heaven,  are  not  possessed  of  inherent  power,  either  to  justify  or  to 
sanctify,  and  are  therefore  called  by  the  Apostle  Paul  "  the  fool- 
ishness of  Gfod,"  yet  there  is  one  of  them,  by  which  the  others  are 
vivified,  and  whicli  is  so  near  the  life  giving  principle,  that  many 
have  mistaken  it  for  the  essence  of  spiritual  life,  and  the  immedi- 
ate agent  in  justification  :  and  that  means  is  faith.  As  the  nerve 
in  the  body,  so  is  faith  in  the  soul.  As  man  cannot  discover  the 
secret  connexion  between  faith,  and  the  spirit,  which  useth  faith 
to  justify  the  sinner,  and  give  power  and  life  to  all  other  means 
of  grace  ;  as  the  body  is  dead,  when  its  nerve  is  decayed,  so  all 
other  means  of  grace  are  inactive,  and  incapable  of  action,  when 
faith  is  not  present  in  them  all ;  and  lastly  as  the  body  is  alive, 
and  capable  of  action,  so  far  forth  as  its  nerve  is  active  and  opera- 
tive :  so  also  are  these  means  of  grace  efficacious,  in  the  great 
work  of  redemption,  so  far  as  they  are  used  with  faith.  We  may 
therefore  conclude  Miat  no  man  has  ever  found  them  ineflfectual 
unless  he  omitted  the  use  of  one  of  them,  and  that  the  most  im- 
portant, active,  lively  faith.  But,  some  one  will  say,  '  I  can  read  the 
Bible,  hear  the  preached  word,  receive  the  sacraments,  and  ovitwardly 
confess  the  faith,  but  I  cannot  believe,  unless  it  be  given  me  from 
above  :  how  then  do  these  means  commend  themselves  to  my  reason, 
if  I  cannot  compass  that,  without  which,  they  will  profit  me  nothing  ' 
This  objection  is  answered  by  a  vision  from  heaven  f  Rev.  iv.  and 
V.  In  the  Apocalyptic  vision,  St.  .John  sees  the  Lamb  that  was 
slain,  standing  before  the  throne  of  the  eternal,  furnished  with 
seven  horns,  which  is  the  emblem  of  Almighty  Power ;  and  seven 
eyes,  the  emblem  of  infinite  wisdom  ;  prepared,  and  able  to  take 
the  sealed  Book,  which  none  of  the  intelligences  of  heaven  could 


THE  EPIPHANY.  229 

understand,  and  to  break  its  seals,  and  devellop  the  ^-eat  plan  of 
redeeming  love,  and  to  unfold  its  operations  down  to  the  end  of 
time.  Now  the  greatest  seal,  and  the  most  difficult  obstruction 
in  the  way  of  man's  salvation  is  the  stubbornness  and  obduracy 
of  the  human  heart  which  refuses  to  believe,  because  it  has  no 
inherent  power  to  believe  :  and  refuses  to  act  because  it  does  not 
believe.  In  this  vision,  therefore,  the  Lamb  is  furnished  with 
seven  eyes,  which  are  the  seven  spirits,  sent  forth  into  all  the 
earth."  This  Holy  Spirit  ever  accompanies  the  ministry  of  recon- 
ciliation, and  gives  efficacy  to  the  means  of  grace.  This  Spirit 
has  spoken  to  thee.  Oh  man,  again  and  again ;  and  often  so 
strongly,  that  thou  hast  been  compelled  to  run  away  and  drown 
his  voice  amid  the  noise  of  this  busy  world. 

Some,  alas!  how  many,  say  to  this  heavenly  messenger,  as 
Felix  to  Paul,  "  go  thy  way  for  this  time,  when  I  have  a  conve- 
nient season,  I  will  call  for  thee."  Others,  have  sunk  so  deep  in 
moral  degredation,  as  to  be  spiritually  deaf.  Few,  very  few  say 
in  their  hearts,  with  David,  when  the  Lord  called  to  him  to  seek 
his  face,  "  Thy  face,  Oh  Lord,  will  I  seek."  "  Thou  art  inexcusa- 
ble then,  oh  man,  whosoever  thou  art  that  judgest ;"  yes,  and  un- 
reasonable also,  for  G-od  hath  sent  forth  the  Spirit,  the  seven  spi- 
rits, the  perfect  Spirit,  into  all  the  earth,  to  breathe  the  breath  of 
life  into  the  souls  of  men,  that  so  they  may  live  ;  and  living,  be- 
lieve ;  and  believing,  desire  ;  and  desiring,  seek ;  and  seeking,  find 
Jesus  Christ,  the  way,  the  truth,  the  life  ;  and  finding  him,  droj) 
all  other  things  and  live  to  him  and  for  him  and  in  him,  present- 
ing their  bodies,  as  Joseph,  and  Jesus  did,  a  living  sacrifice  unto 
Grod,  which  is  their  reasonable  service. 

Well,  therefore,  doth  the  prophet  Isaiah,  in  the  Lesson  for  the 
day,  represent  the  Lord  as  saying  that  he  had  not  called  to  the 
house  of  Jacob,  to  seek  his  face,  in  vain.  And  lest  any  one  should 
imagine  himself  not  included  in  this'  call  to  seek  Grod's  face,  be- 
cause not  included  among  God's  elect  people,  the  Jews  ;  let  it  be 
remembered  that  this  is  the  season  of  the  Epiphany,  which  cele- 
brates the  manifestation  of  the  Grospel  lo  us  Grentiles  ;  and  that 
the  sound  hath  gone  out  into  all  the  world  ;  and  not  only  are  all 
men  invited  to  come  to  the  marriage  feast  of  the  Son  of  the  erreat 
King,  but  his  servants  have  been  directed  to  go  out  into  the  high- 
ways and  hedges,  and  compel  them  to  come  in.  "  Ho  every  one 
that  thirsteth  come  ye  to  the  waters,  and  he  that  hath  no  money, 


230  THE  GOSPEL. 

come  ye  ;  buy,  and  eat ;  yea,  come  ;  buy  wine  and  milk,  without 
money  and  without  price.  Wherefore  do  ye  spend  your  money 
for  that  which  is  not  bread,  and  your  labour  for  that  which  satis- 
fieth  not."  "  The  Spirit  and  the  Bride  say  come ;  whosoever  will, 
let  him  take  the  water  of  life  freely." 

It  is  reasonable  that  the  sinner,  who  is  ignorant,  should  be  sent 
to  the  Scriptures  as  a  means  of  instruction ;  and  when  he  begins 
to  see  his  sad  condition,  and  desires  aid,  that  he  should  be  taught 
to  pray ;  and  lest  God  should  not  hear  his  feeble  voice,  that  he 
should  go  with  the  bold  assurance  of  faith  in  the  Mediator ;  and 
lest  his  faith  should  wane,  that  he  should  have  the  aid  of  the 
ministry  and  ordinances ;  all  these  things  are  reasonable. 

It  is  reasonable  in  its  end ;  which  is  Grod's  glory,  and  man's 
gain.  For  man  gains  eternity  in  exchange  for  time  ;  a  crown  of 
joy,  for  a  servitude  of  sorrow ;  a  Saviour  and  a  friend,  for  a 
master  and  a  fiend  ;  life,  for  death  ;  heaven,  for  earth  ;  an  immor- 
tal and  a  healthy  body,  for  a  corrupted  and  corrupting  carcase  ;  a 
noble  nature,  and  an  illustrious  parentage,  for  a  mean  groveling 
nature  and  a  disgraced  family  connexion ;  in  one  word  ;  man 
gains  the  fulness  of  G-od,  and  is  promoted  to  a  place  near  the 
throne  ;  his  flesh  being  represented  on  the  throne  itself ;  and  he 
permitted  to  say  to  the  great  King,  "  Abba,  Father." 


THE  EPISTLE.  231 

THE  EPISTLE. 

Romans  xii.  6. — "  Seeing  that  ive  have  divers  gifts  according  to 
the  grace  that  is  given  untu  us^''  3fc. 

Luther  is  of  opinion,  that  this  Epistle  should  be  "  capite  brevoir 
et  fine  prolixior,"  shorter  in  the  beginning,  longer  at  the  end. 
For  the  beginning  appertains  unto  the  conclusion  of  the  Epistle 
for  Sunday  before  ;  and  the  end  to  be  the  beginning  of  the  Epistle 
for  Sunday  following :  yet  so,  that  it  may  be  both  read  and  ex , 
pounded  as  a  text  absolute  in  itself.  The  sum  whereof  is,  that 
we  must  employ  and  improve  the  manifold  gifts  of  God  unto  the 
glory  of  his  name,  and  good  of  his  people. 

This  exhortation  is  inferred  upon  a  familiar  comparison  used  in 
the  words  immediately  before  :  for  "  as  we  have  many  members 
in  one  body,  and  all  members  have  not  one  office  ;  so  we  being 
many,  are  one  body  in  Christ,  and  every  man  among  ourselves 
one  another's  members."  The  Apostle  does  not  urge  us  to  the 
diligent  discharge  of  the  several  duties  of  our  respective  stations, 
in  order  to  establish  and  maintain  the  unity  of  the  body,  but 
rather  because  we  are  already  one  body,  and  members,  one  of 
another.  If,  therefore,  we  neglect  our  respective  duties,  not  only 
shall  others  suffer,  but  the  whole  church  shall  suffer,  and  we  also 
receive  damage  with  the  chnrch.  For  as  in  the  natural  body,  so 
in  the  church :  if  the  eye  neglect  its  duties,  the  body  shall  stum- 
ble and  fall ;  if  the  hand  neglect  its  work,  the  body  shall  perish 
for  want  of  sustenance.  In  this  similitude  observe  four  instruc- 
tions. 

First  as  the  members  are  not  made  by  their  own  virtue,  but 
created  by  G-od's  Almighty  power,  before  they  could  execute  any 
function  in  the  body ;  not  members,  because  working,  but  on  the 
contrary,  working  because  members ;  in  like  sort,  Christians  are 
not  members  of  Christ  through  their  own  good  works,  but  they  do 
good  works,  because  they  be  members,  and  inserted  into  Christ ; 
as  the  tree  brings  forth  the  fruit,  and  not  the  fruit  the  tree.  The 
papists  then  in  their  works  of  congruity,  run  too  much  upon  the 
figure  called  u'se^ov  S^oTf^av,  setting  the  cart  before  the  horse,  merit 
before  mercy.  Saith  Augustine,  "  Thou  art  able  to  destroy,  but 
not  able  to  rebuild  thyself;  he  rebuilds,  who  made  thee." 


232  THE  EPIPHANY. 

Secondly,"  the  members  are  well  content  with  their  several 
offices  and  place  ;  the  foot  is  not  grieved  at  the  head's  supremacy, 
neither  doth  the  nose  malign  the  eye,  nor  eye  covet  to  be  tongue, 
but  every  one  performs  his  function  without  any  faction  :  even  so 
we  which  are  members  of  Christ's  mystical  body,  must  be  content 
with  our  vocation  and  calling,  neither  envying  such  as  are  above, 
nor  despising  such  as  are  under  us.  "  Although  their  be  diversi- 
ties of  gifts,  yet  but  one  spirit  :  diversities  of  administrations,  yet 
but  one '  Lord ;  diversities  of  operations,  yet  but  one  God,  who 
worketh  all  in  all." 

"Are  all  Apostles  ?  are  all  teachers  ?  are  all  workers  of  miracles  ? 
have  all  the  gift  of  healing  ?  do  all  speak  with  tongues  ?  do  all  in- 
terpret ?"  It  is  Grod  who  worketh  all  in  all ;  communicating  in- 
differently spiritual  life  to  all  his  members ;  insomuch  as  the  least 
is  a  member  of  his  body  so  well  as  the  greatest.  In  this  respect 
all  parts  are  peers. 

Albeit,  I  say,  there  be  divers  gifts,  and  divers  measures  of  gifts, 
and  so  by  consequence  for  fashion  and  function  an  imparity ;  yet 
because  they  be  donatives,  grants,  and  graces,  as  it  is  said  here, 
the  mighty  may  not  scorn  the  mean,  nor  the  mean  envy  the 
mighty,  no  part  must  be  pert.  "  For  what  hast  thou  that  thou 
hast  not  received?"  He  that  appointed  thee  mouth  or  eye,  might 
have  made  thee  foot  or  hand.  Again,  no  member  ought  to  mutter 
against  head  or  fellow ;  for  the  mystical  body  of  Christ  is  all  fair : 
"Tota  pulchra  et  arnica  mea:"  now  beauty  consists  in  variety  of 
colours,  and  in  a  concise  disposition  of  sundry  different  parts.  "  If 
the  whole  body  were  an  eye,  where  were  the  hearing?  If  the 
whole  were  hearing,  where  were  the  smelling?"  But  God  hath 
in  a  most  sweet  order,  disposed  the  members  every  one  of  them  in 
the  body  :  first,  Apostles ;  secondly.  Prophets ;  thirdly,  Teachers  ; 
then,  workers  of  miracles ;  after  that,  the  gift  of  healing ;  helpers, 
governors,  diversities  of  tongues. 

He  then  that  affects  in  the  Church  an  hotch  potch  party,  mar- 
tyrs and  mars  Christ's  body,  which  is  a  body  fitly  knit  together 
by  every  joint.     Ephes.  iv.  16. 

Thirdly,  there  is  a  sympathy  between  the  members  of  the  natu- 
ral body;  "for  if  one  suffer,  all  suffer  with  it,  if  one  member  be 
had  in  honour,  all  the  members  rejoice  with  it."  So  Paul  in  this 
Scripture,  "Be  merry  with  them  that  be  merry,  weep  with  them 


THE  EPISTLE.  233 

that  weep."  Pain  is  often  lessened  by  pity ;  passion  is  relieved  in 
one  by  compassion  of  many.  The  sufferings  of  one  member  are 
lightened  when  all  the  members  unite  in  bearing  the  burden :  the 
sword  does  not  indeed  pierce  us  all,  but  the  sympathy  of  love  does. 
So  that  only  one  suffers  in  his  person,  but  we  all  sympathize  in 
compassion,  when  any  thing  is  shared  by  all, — oven  trouble,  it 
becomes  a  source  of  general  trial,  hope,  delight,  and  life.  He  that 
hath  not  this  fellow-feeling  may  suspect  worthily  that  he  is  not  a 
lively  member  of  Christ ;  for  his  body  is  coupled,  and  knit  together 
throughout  every  joint,  wherewith  one  ministereth  to  another.  If 
then  we  do  not  bear  one  another's  burthen,  and  feel  one  another's 
misery,  we  are  not  knit  together  by  the  sinews  of  love ;  and  if  not 
knit  to  the  body,  no  part  of  the  body. 

Fourthly,  there  is  no  dead  or  idle  member  in  the  body,  but 
every  one  helps  another,  and  is  serviceable  for  the  good  of  the 
whole :  the  eye  doth  direct  the  head,  and  the  hand  guard  the  eye ; 
the  nose  smells  for  all,  tongue  speaks  for  all,  hand  works  for  all. 
"  The  eye  cannot  say  to  the  hand,  I  have  no  need  of  thee;  nor  the 
hand  again  to  the  feet,  I  have  no  need  of  you  :  but  every  part  seeks 
another's,  and  not  his  own  good." 

In  like  sort,  the  wise  counsellor  must  see  for  all ;  the  tall  soldier 
fight  for  all ;  the  judicious  clerk  write  for  all :  as  Occam  said  unto 
the  Emperor  Lewis,  "If  you  will  defend  me  with  your  sword,  I 
will  defend  you  with  my  pen."  Seeing  we  have  divers  gifts,  ac- 
cording to  the  grace  given  unto  us ;  if  a  man  have  the  gift  of 
prophecy,  let  him  have  it,  &c. 

The  duties  ^  Public  :  "  If  a  man  have  the  gift  of  prophecy,"  &c. 
here  mention-  <  Private :  "  If  a  man  show  mercy,  let  him  do  it  with 
ed,  are  partly  t      cheerfulness." 

!  Theoretical :  as  prophecying   and 
teaching. 
Practical  :  as  exhortation. 
^^^'^'P^'"'^  ■  "  ^!^^  ^^'""^  ^'^^t  ruleth  do  it  with 


concern  things.  Kp  ,    <,.^  .    'diligence." 

=      (  Temporal :      If  any  man  give,  let  him  do  it  with  singleness." 

"If  any  man  have  the  gift  of  prophecy,  let  him  have  it  agreeing 
to  the  faith."  A  prophet  in  old  time  foretold  things  to  come ;  but 
under  the  Gospel  a  prophet  is  he  that  interprets  the  prophets ;  he 
that  shows  Christ  is  come,  spoken  of  by  the  mouth  of  all  his  holy 
prophets  ever  since  the  world  began.  A  preacher  is  a  prophet,  as 
the  word  is  used,  1  Cor.  xiv.  1,  and  1  Cor.  xiii.  "We  know  in 
16 


234  SECOND  SUNDAY  AFTER  EPIPHANY. 

part,  we  prophecy  in  part."  A  preaclier  then  must  teach  agreeing 
to  the  faith ;  that  is,  according  to  the  Scripture,  which  is  a  rule  of 
faith ;  or  according  to  the  Creed,  which  is  an  abridgement  of  that 
rule;  for  "other  foundation  can  no  man  lay,  than  that  which  is 
laid,  Christ  Jesus." 

He  that  will  edify  God's  house,  must  build  upon  Christ,  and 
square  all  his  doctrines  according  to  the  rule  of  truth.  "  If  any 
man  speak,  let  him  talk  as  the  words  of  God."  It  is  not  said 
here,  that  a  prophet  ought  to  use  no  book  but  the  Bible  ;  no  Com- 
mentary but  the  Creed  ;  for  that  is  too  spiritual,  (as  Marlorate 
notes).  He  that  will  })reach  agreeing  to  the  Scripture,  must  read 
the  best  expositors  of  the  Scripture :  for  as  Bernard  said,  "  all 
books  are  written  for  the  bettering  of  the  conscience,  which  is  the 
book  of  the  soul :  "  so  we  must  examine  all  books,  especially  trea- 
tises of  Divinity,  for  the  better  understanding  of  this  one  book, 
which  is  preeminently  the  book. 

Neither  is  it  said  here,  that  the  prophet  in  the  pulpit  must 
speak  nothing  besides  plain  text,  but  only  that  he  must  exercise 
his  gift  according  to  faith's  analogy,  teaching  the  wholesome 
words  of  Christ,  and  consenting  to  the  doctrine  which  is  agreeable 
to  godliness  :  for  whatsoever  is  deduced  out  of  God's  book  by 
necessary  consequence,  must  be  received  as  his  word  ;  let  him 
that  hath  the  gift  of  prophecy,  have  it  agreeing  to  the  faith. 

Ur,  as  others  interpret,  to  beget  and  confirm  faith  in  us  ever- 
more. For,  "  if  a  prophet  rise  among  you,  saying,  Let  us  go  after 
other  gods  and  serve  them,  &c.,  thou  shalt  not  hearken  unto  the 
words  of  the  prophet,"  Deut.  xiii.  1.  The  true  prophet  is  he  in 
whose  mouth  is  the  word  of  life  ;  in  whose  conduct  is  the  life  of 
the  word. 

Or,  as  Melanct.  and  most  of  the  most  ancient  fathers,  "  according 
to  the  proportion  of  faith  and  grace  given."  As  if  he  should  say. 
Whosoever  is  called  by  the  Church  lawfully  to  preach  the  Word, 
let  him  abide  therein  according  to  the  measure  of  his  gift :  for 
God  hath  given  to  some  more,  to  some  less,  and  often  blesseth 
him  that  hath  less,  more  than  him  that  hath  more.  Let  every 
man  therefore  exercise  his  talent  with  faith  and  diligence,  to  the 
best  edification  of  God's  people  committed  to  his  charge  :  so  like- 
wise, "  let  him  that  hath  an  office,  wait  on  his  office ;  let  him 
that  teacheth,  take  heed  to  his  doctrine  ;  let  him  that  exhorteth 
give  attendance  to  his  exhortation,  according  to  the  proportion  of 


THE  EPISTLE. 


235 


grace."  Let  not  any  suffer  his  talents  to  rust,  but  employ  them, 
and  so  multiply  them  unto  the  donor's  glory  :  "  Who  gave  some 
to  be  apostles,  and  some  prophets,  and  some  evangelists,  and  some 
pastors  and  teachers,  for  the  gathering  together  of  the  saints,  for 
the  work  of  the  ministry,  and  for  the  edification  of  the  body  of 
Christ." 

"  If  any  give,  let  him  do  it  with  singleness."  With  an  upright 
intention,  not  to  be  seen  of  men,  or  to  gain  much  by  giving  a 
little  ;   for  that  is  not  simplicity  but  duplicity. 

Or,  because  Paul  speaks  of  Deacons,  public  guardians  of  the 
poor,  such  as  wc  call  almoners  and  overseers  ;  he  would  not  have 
them  deal  subtilly  for  their  own  benefit,  but  simply  for  the  com- 
mon good,  distributing  the  Church's  benevolence  committed  unto 
their  charge,  without  respect  to  persons,  according  to  the  several 
necessities  of  the  saints. 

"  Let  him  that  ruleth,  do  it  with  diligence."  The  slothful  and 
idle  person  is  the  devil's  shop ;  there  he  works,  ever  busy  when 
men  are  lazy.  "  Wherefore  do  that  which  is  in  thine  hand  with 
all  thy  power ;  especially,  take  heed  that  thou  do  not  the  work  of 
the  Lord  negligently."  That  which  Christ  said  of  our  redemption, 
every  Christian  must  say  of  his  particular  vocation,  "  It  is  meat 
and  drink  for  me  to  do  my  Father's  will."  Unto  diligence  there 
are  two  main  motives  : 

1.  In  regard  of  Grod,  who  bestows  his  gifts  for  this  end,  that 
they  may  be  well  employed  in  his  holy  service. 

2.  In  respect  to  ourselves;    for ''unto  everyone  that  hath,  it 

shall  be  given,  and  he  shall  have  abundance  ;   and  from  him  that 

hath  not,  even  that  he  hath  shall  be  taken  away." 

General :  "Hate  that  which  is  evil,  cleave  to  that  which  is  good." 
Faith:   "Be  fervent  in  Christ:  continue  in  prayer." 
Hope  :   "  Rejoice  in  hope,  be  patient  in  tribulation." 
f  Superiors:  "In  giving  honour  go 
one  before  another." 
Equals  :    "  Be  kind  one  to  an- 
(  Giving      J     other,  with  brothely  love." 
I  due  re-       j  Inferiors:  "Distributing  to  therie- 

ispect  to        cessity  of  the  saints:  harbouring 
the   distressed  :   equalling  our- 
[  selves  to  them  of  the  lower  sort." 
in  [Forgiving:    "Bless    them  that    persecute 

you,  &c." 

L  Freely. 
All  which  offices  are  to  be  performed     y  Fully. 

(  Fitly. 


The  pri 
vale  du 
ties  are. 


Particu- 
lar, con- 


236  SECOND  SUNDAY  AFTER  EPIPHANY. 

Freely,  with  cheerfulness  and  compassion  :  "Be  merry  with 
the  merry  ;  weep  with  such  as  weep." 

Fully,  without  sloth  or  dissimulation :  "  Let  love  be  without 
dissimulation." 

Fitly:  "Apply  yourselves  to  the  time:"  for  there  is  a  time  for 
all  things :  and  x-atfiS  J'yAo^ovrfs,  doth  fit  the  place  better  than  Kvfiut 
^aXoeovre^.     See  Luther,  postil.  Erasm.  Martyr,  in  loc. 

His  meaning  is  not,  that  we  should  alter  our  manners  and  reli- 
gion according  to  the  time :  like  the  polypus  and  chameleon :  for  in 
the  beginning  of  this  chapter  he  doth  advise  the  contrary :  "  Fash- 
ion not  yourselves  according  to  the  world."  But  that  we  should 
apprehend  the  best  hint  to  do  good  in  the  Church,  evermore  re- 
deeming the  time ;  Ephes.  v.  16,  so  shall  we  be  sure  to  serve 
God  in  observina:  the  time. 


THE  GOSPEL. 

f^JoHN  XI.  1. — "  There  was  a  Man'iage  in  Cana,^^  £fc. 

"  Marriage  is  honourable,"  saith  Paul.  Honoured  of  God  the 
Father,  Son,  and  Holy  Ghost, 

By  the  Father,  instituting  it  at  the  purest  time,  in  the  best 
place ;  for  it  was  his  first  ordinance  in  Paradise,  when  man  was 
innocent. 

Honoured  of  God  the  Son  by  his  presence  and  first  miracle, 
wrought  (as  the  text  saith)  at  a  wedding. 

Honoured  of  God  the  Holy  Ghost,  who  did  overshadow  the  be- 
trothed Virgin  Mary,  Christ's  mother. 

(  Deed :  for  in  the  world's  universal  deluge,  married 
I      persons  and  couples  only  were  delivered  :  Gen.vii. 

Honoured  of  the  whole  J  Word  :  comparing  it  to  the  kingdom   of  heaven ; 

blessed  Trinity,  both  in     j      and  holiness  to  a  wedding  garment  •  calling  it  a 

1       great  mystery,  representing  the  spiritual  union 

e  [      between  Christ  and  his  Church. 

Honoured  by  the  primitive  Fathers  as  a  fruitful  seminary, 
which  fills  earth  with  men,  and  Heaven  with  saints.  Honoured 
of  Jews,  honoured  of  Gentiles,  honoured  of  all,  except  heretics  and 
papists ;  herein  appearing  rather  like  devils  than  Divines,  as  Paul 
tells  us,  1  Tim.  iv. 

The  papists  in  making  marriage  a  sacrament,  seem  to  commend 


THE  GOSPEL. 


237 


it  more  than  we :  but  in  affirming,  tliat  holy  priesthood  is  profaned 
by  this  holy  sacrament,  is  to  honour  it  as  the  Jews  honoured  Christ, 
in  clothing  him  with  a  purple  robe. 

In  single  life  to  burn  with  lust,  and  when  one  concubine  will 
not  serve,  to  commit  villany  with  many  strumpets,  are  manifest 
works  of  the  flesh  :  on  the  contrary,  for  a  man  to  love  his  own  wife, 
to  govern  his  family,  to  bring  up  his  children  in  instruction  and 
information  of  the  Lord  are  fruits  of  the  Spirit. 

We  might  rather  say,  that  in  heat  of  youth  (as  Augustine  speaks) 
to  vow  single  life,  were  a  sin:  "for  whatsoever  is  not  of  faith  is 
sin." 

Saint  Ambrose  writes  peremptorily,  that  all  the  twelve  Apostles 
had  wives,  except  St.  John :  and  almost  all  the  Romish  postils  ob- 
serve, that  St.  John  was  the  bridegroom  at  this  wedding.  If  this 
annotation  be  true,  why  do  they  condemn  marriage  in  priests  ?  If 
false,  why  do  they  suffer  it  for  current,  as  well  in  their  accurate 
new  writers,  as  in  their  old  fusty  friars  ? 

If  any  desire  to  be  further  satisfied  in  this  curiosity,  let  him 
read  Maldonat  upon  the  first  of  St.  John,  in  the  preamble  ;  and 
Cardinal  Barronius  annal.  Tom.  1.  fol.  94. 


In  this  his- 
tory four  things 
are  regardablt 


1.  The  occasion  of  the 
miracle  :  want  of  wine  at 
a  wedding,  described  by 
circumstances  of 


f  Time :  the  third  day. 
Place :  in  Cana,  a  town  of  Galilee, 
f  Guests      invited,     as 
I       Christ  and  his  dis- 
1      ciples. 
Persons :    -I  Gossips,    coming    of 
their    own    accord, 
to  further  ami  help 
the  business. 

2.  Certain  passages  of  speech  upon  this  occasion,  between 
Christ  and  his  Mother:  ver.  3,  4. 

3.  The  miracle  itself:   ver.  6,  7,  8.  9. 

4.  The  consequence  and  effect  of  the  miracle  :  ver.  1 1 . 

"And  the  third  day."  These  circumstances  of  time,  place,  per- 
sons, are  set  down  to  confirm  the  truth  of  the  miracle.  The  time 
was  the  third  day :  the  third  day  from  his  being  in  the  wilderness, 
as  Euthymius ;  or  the  third  day  after  his  conference  with  Nathan- 
iel, as  Epiphanius ;  or,  the  third  day  after  he  came  into  Oalilee,  as 
Jansenius.  I  like  the  conceit  of  Rupertus,  affirming,  that  the 
conjunction  [and]  doth  send  the  reader  to  that  which  is  said  before, 
to  wit,  in  the  first  chapter,  ver.  35,  "  The  next  day  John  stood, 
and  two  of  his  disciples,"  &c.  This  is  the  first  day.  The  second 
day  is   mentioned   in  the  43d  verse.     The   day   following  Jesus 


238  SECOND  SUNDAY  AFTER  EPIPHANY. 

would  go  into  Galilee.  Now  the  third  day  this  marriage  was  in 
Cana.  So  soon  then  as  Christ  had  called  his  disciples,  he  pre- 
sently begins  to  manifest  himself,  both  in  his  words  and  in  his 
works  :  and  because  this  was  his  first  miracle,  we  should  give  the 
greater  attention  to  it. 

"  There  was  a  marriage."  This  insinuates  it  was  a  solemn 
meeting,  not  a  clandestine  marriage  ;  done,  not  in  a  corner  secretly, 
but  after  a  public  fashion,  with  consent  of  parents  and  friends 
openly.  Such  was  the  custom  in  old  time  :  Tobith.  7,  Judg.  14, 
where  Samson's  marriage  feast  is  said  to  continue  several  days  : 
and  it  is  well  retained  in  our  age  ;  the  Church  appointing  that  all 
marriages  ought  to  be  performed  with  the  good-will  of  friends  in 
the  most  public  place,  at  the  most  public  time,  between  eight  and 
twelve  in  the  forenoon  ;  the  which  is  a  renewed  old  canon  of  the 
Council  of  Arls,  Ca.  6,  ut  Pet.  Crabbe,  Tom.  1,  concil.  fol,  632. 

"  In  Cana,  a  city  of  G-alilee."  There  were  two  Canas,  one 
called  Cana  the  greater,  near  the  coasts  of  Tyre  and  Sidon,  Joshua, 
xix.  28,  from  whence  the  good  Canaanite  woman  came :  .Mat.  xv. 
22.  This  other  was  Cana  the  lesser,  near  Nazareth,  from  whence 
Simon  the  Canaanite  :   Matt.  x.  4. 

Cana  signifieth  zeal ;   Gralilee,  transmigration. 

Some  note  that  (lalilee  signifieth  rotation  :  intimating  the  mu- 
table changes  and  chances  in  this  estate.  Concerning  this,  and 
the  like,  I  send  the  reader  to  Bibliothec,  concion.  Tom.  1,  fol.  217. 

"  The  Mother  of  Jesus."  Not  as  other  writers,  usually,  the 
Virgin  :  or  as  other  Evangelists,  Mary  ;  but  the  Mother  of  Jesus. 
Because  the  seeds  of  Apollinarists,  Valentinians  and  other  heretics 
denying  Christ's  humanity,  were  sown  in  St.  John's  age. 

"  Was  there."  Cana  was  near  Nazareth,  and  it  is  thought  prob- 
able by  most  interpreters  as  well  old  as  new,  that  either  the 
bridegroom  or  the  bride  was  cousin  to  Mary  :  so  that  upon  neigh- 
bourhood and  affinity  she  came  to  this  wedding  as  a  favourer,  and 
furthcrer  of  the  business  :  otherwise  Mary  was  no  busybody,  nor 
prattling  idle  gossip  gadding  from  houst^,  to  house.  We  read  only 
that  she  visited  her  cousin,  Eliznbetli,  and  here  was  present  at 
the  marriage  feast  of  anoth(;r  especial  friend,  who  was  dear  in 
blood,  and  near  in  place. 

"And  Jesus  was  called  and  also  his  disciples."  This  example 
may  teach  all  invitcrs,  especially  parents,  to  bid  such  guests  unto 
their  children's  marriage  diinicr,  as  are  modest  and  religious.     At 


THE  GOSPEL.  239 

such  meetings  usually  wild  wantons  are  best  welcome.  Grave 
persons  are  for  a  funeral ;  mad  merry  people  for  a  wedding :  if 
Christ  preach,  or  sober  Mary  be  present,  all  the  sport  is  spoiled. 
These  are  spots  in  your  love-feasts,  as  St,  Jude  speaks  :  invito 
such  men  as  Christ,  such  women  as  Mary,  who  may  be  patterns 
unto  the  new  married  of  lowly  and  lovely  carriage. 

Secondly,  this  example  of  Christ,  of  the  Virgin,  of  the  disciples, 
is  a  sufficient  warrant  for  men  to  call,  and  for  men  to  come  unto 
neighbourly  meetings,  and  friendly  feasts,  as  occasion  is  offered. 
It  is  written  of  Philip  Melancthon,  that  great  Divine,  that  he  was 
exceeding  courteous  in  this  kind  ;  often  invited,  often  inviting. 
"  Rejoice  with  them  that  rejoice,"  saith  Paul  ;  We  may  be  merry 
(saith  Luther)  at  a  feast,  and  recreate  ourselves  with  pleasant 
talk ;  which  may  feed  the  mind,  as  meat  doth  the  maw.  See 
Luther,  postil.  major,  in  loc. 

But  we  must  avoid  in  our  merriments  all  drunkenness  and  sur- 
feiting. There  was  so  little  wine  prepared  for  this  feast,  that  the 
pots  were  empty,  before  the  plates  were  full  ;  such  a  necessarry 
want,  as  that  Christ  miraculously  supplied  it. 

Ecclesiastes  hath  pronounced  "  a  woe  to  that  land  whoso 
princes  eat  in  the  morning  :"  that  is,  by  surfeiting  and  riot  devour 
their  estate  so  soon  as  it  comes  into  their  hands  ;  even  in  the 
morn  of  their  youth,  and  afterward  live  by  base  courses  in  their 
afternoon.  What  a  woe  then  hangs  over  that  country,  where 
both  princes  and  people  too,  rise  up  early  to  follow  drunkenness  ? 
when  a  man  of  mean  quality  will  waste  so  much  upon  his 
wedding  dinner,  as  might  have  fed  him  and  his  all  the  year  ;  and 
so  much  upon  his  wedding  garment,  as  happily  might  have 
clothed  him  all  his  life.  Surely  the  devil  danceth  at  such  a  mar- 
riage, Christ  is  not  present. 

Christ  is  invited  unto  a  {    Prayer, 
wedding  two  ways  ;  by       ^    Good  intentions  in  that  enterprise. 

First  by  prayer. 

Every  regenerate  man  is  "  God's  house  :"  and  God's  house  is 
called  "  the  house  of  prayer."  I  know  that  text  is  expounded  by 
Christ  of  the  Temple  material ;  yet  it  may  not  unfitly  be  con- 
strued of  the  temple  mystical.  If  then  every  good  man  be  a 
priest,  as  St.  Peter  calls  him  ;  a  church  as  St.  Paul  terms  him,  it 
is  meet  he  should  undertake  no  business,  especially  such  a  main 
matter  as  marriage,  without  often  and  hearty  prayer. 


240  SECOND  SUNDAY  AFTER  EPIPHANY. 

Secondl)'^,  Christ  is  f  1.  Avoiding  of  fornication:  1  Cor.  vii.  2. 
called  to  our  wedding  j  2.  Procreation  of  Children  :  Gen.  i.  28.  "  to  be  brought 
by  good  intentions  in  \      up   in  instruction,  and   information  of  the    Lord  :" 
this  enterprise;  which  |       Ephes.  iv.  6. 
are  principally  three:  [3.  Mutual  consolation  aid  comfort :  Gen.ii.18. 

If  a  man,  in  the  fear  of  God,  undertake  this  honourable  estate, 
for  these  good  ends,  he  calls,  as  it  were,  Christ  and  God  to  his  wed- 
ding :  but  he  that  marrieth  unadvisedly,  lightly,  wantonly,  like 
brute  beasts  having  no  understanding,  doth  invite  Satan  and  his 
revellers,  and  then  no  marvel,  if  that  which  was  ordained  for  his 
help,  turn  to  his  hurt. 

'•  And  his  disciples."  Christ  was  invited  for  his  mother's  sake, 
the  disciples,  for  Christ's.     They  went,  but  were  invited. 

Here  I  might  remember  S.  Jerome's  advice  to  Nepotian :  The 
feasts  of  worldly  minded  men  should  be  shunned,  specially  of 
those  who  are  puffed  up  with  honours.  The  clergyman  is  soon 
contemned  who  is  often  asked  and  never  refuses  to  go.  Never 
solicit ;  and  if  invited,  rarely  accept. 

Epiphanius  is  of  opinion  that  Joseph  was  dead  before  this  time, 
because  there  is  no  mention  made  of  him  in  the  G-ospel,  after  his 
going  up  to  Jerusalem  at  the  Passover,  Luke  ii.  therefore  no  mar- 
vel if  he  were  not  bid  with  Christ  and  his  disciples. 

Divines  have  rendered  sundry  reasons,  why  Christ  and  his  com- 
pany being  invited  came  to  this  wedding. 

First,  (as  our  Church  doth  speak)  to  beautify  with  his  presence 
this  holy  calling  ;  He  wished  to  confirm  the  nuptials  which  he 
had  ordained.  And  it  was  exceeding  fit  that  Christ  should  work 
his  first  miracle,  for  the  confirmation  of  Grod's  first  ordinance. 

Secondly,  to  manifest  his  humility,  vouchsaving  to  visit  the 
meanest. 

Thirdly,  to  certify  the  spiritual  marriage  between  the  Church 
and  himself:  Severus  Antiochenus  orat.  161,  ut  citatur  in  Graec. 
eaten,  et  a  Maldonat.  in  locum. 

Fourthly,  that  he  might  act  this  miracle  at  this  solemn 
celebrity. 

We  cannot  now  feast  Christ  in  his  person  ;  but  we  may  feed 
him  in  his  ministers,  in  his  members.  Invite  therefore  the  good 
man,  the  poor  man,  as  Job  saith,  "  If  I  have  eaten  my  morsels 
alone,  and  the  fatherless  have  not  eaten  thereof."  As  Amos  com- 
plained of  the  rich  gluttons  in  his  time,  "devouring  the  lambs  of 


THE  GOSPEL.  241 

the  flock,  and  calves  out  of  the  stall ;  drinking  wine  in  bowls, 
and  anointing  themselves  with  the  chiefest  ointments,  and  singing 
to  the  viol  :  but  no  man  (saith  the  Prophet)  is  sorry  for  the  afflic- 
tion of  Joseph."  If  thou  wilt  feast  Christ,  invite  the  disciples, 
invite  Mary,  the  fatherless,  the  widow  :  for  he  protests  openly, 
"  whatsover  is  done  unto  the  least  of  my  brethren,  is  done  unto 
me." 

"And  when  the  wine  failed."  Want  at  a  wedding  doth  inti- 
mate the  discontentment  and  vanity  of  earthly  pleasure,  "  that 
even  in  laughing  the  heart  is  sorrowful,  and  the  end  of  mirth  is 
heaviness:"  Proverbs  xiv.  13.     Ecclesiastes  ii.  1. 

We  need  not  dispute  curiously  whether  this  want  was  oc- 
casioned either  by  the  poverty  of  the  parties  inviting,  or  by  the 
riotous  intemperance  of  the  guests  invited,  or  by  the  lavish  negli- 
gence of  the  servitors,  or  by  the  multitude  of  acquaintance  who 
came,  not  called,  as  it  is  usual  at  such  meetings  :  it  is  enough 
for  us  to  know  that  it  came  to  pass  by  Grod's  all-seeing  providence, 
that  our  Saviour  might  manifest  his  glory.  For,  as  it  is  said  of 
him  that  was  born  blind,  John  xi,  "  Neither  hath  this  man  sinned, 
nor  his  parents,  but  that  the  works  of  G-od  should  be  showed  on 
him  :"  so  neither  the  master  of  the  feast,  nor  the  guests,  nor  the 
servants  offended  in  that  the  wine  failed  ;  only  this  happened  for 
our  good,  and  Christ's  glory. 

"  They  have  no  wine."  This  speech  is  grounded  upon  faith, 
hope  and  charity.  Faith,  in  that  she  believed  Christ  was  able  ; 
hope,  being  thoroughly  persuaded  Christ  was  willing  miraculously 
to  supply  this  want  :  Her  words  are  but  three,  "  vinum  non 
habent :"  an  indicative  short  narration :  not  an  optative  long 
oration.  Hereby  teaching  us,  that  albeit  in  regard  of  our  misery, 
nothing  can  be  said  too  much ;  yet  in  respect  of  Christ's  mercy, 
one  word  is  enough,  as  being  more  willing  to  relieve  than  we  to 
request. 

Lastly,  this  is  a  demonstration  of  her  charity ;  being  solicitous 
for  her  good  friends,  accounting  their  want  her  woe.  For  if  one 
memxber  of  Christ's  mystical  body  suffer,  all  suffer  with  it :  and 
therefore  the  good  Virgin,  out  of  sympathy,  perceiving  the  wine 
would  fail,  cried  unto  her  son,  "  they  have  no  wine." 

She  could  not  but  be  full  of  pity,  who  carried  in  her  womb  nine 
months  the  G-od  of  compassion.  If  a  man  hold  an  apple  in  his 
hand  all  the  forenoon,  he  will  smell  of  it  all  the  afternoon.     Mary 


242  SECOND  SUNDAY  AFTER  EPIPHANY. 

did  inwoinb  the  father  of  mercies  :  her  bowels  therefore  must 
needs  be  very  compassionate.  As  Mary  to  Christ,  "  they  have  no 
wine ;"  so  I  to  yon,  "  the  poor  have  no  corn."  For  their  supply 
(Grod  be  thanked)  as  yet  we  need  no  miracle,  but  only  your  mercy. 
St.  Peter  said  to  the  begging  cripple  :  "  Silver  and  gold  have  I 
none,  but  such  as  I  have  that  I  give  thee.  In  the  name  of  Jesus 
Christ  rise  up  and  walk."  But  our  lives,  if  not  our  lips,  utter  the 
contrary  ;  compassion  and  ])ity  have  wo  none,  but  goods  and  corn 
which  we  have,  give  we  not. 

Julius  Caesar  gloried  in  nothing  so  nmch  as  in  pardoning  his 
enemies,  and  gratifying  his  friends.  He  did  believe  as  a  Pagan, 
but  work  as  a  Christian :  but  I  fear  many  believe  like  Christians, 
but  live  like  Pagans.  ^ 

The  subtle  disputant  presseth  his  adversary  with  two  premises, 
that  he  may  bring  him  to  an  absurd  conclusion.  Satan  is  the 
most  cunning  sophister,  he  doth  "  praemittere  duo,  delicias  et  di- 
vitias."  Now  we  must  deny  the  first  proposition  flatly,  and  dis- 
tinguish of  the  second.  And  this  distinction  must  be  a  division, 
and  this  division  Christ's  division:  "  Divide  pauperibus,"  Give  to 
the  poor. 

Master  Tindall  being  a  diligent  peacher,  and  a  great  student, 
allotted  two  days  in  every  week,  Monday  and  Saturday,  to  visit 
the  sick  and  to  relieve  the  poor,  which  he  termed  his  own  days 
of  pastime ;  a  sweet  recreation  (as  Ambrose  speaks)  to  benefit 
ourselves  in  helping  others.  In  our  time  we  want  such  women  as 
Mary,  such  men  as  Tindall,  &c. 

If  any  shall  demand  how  Mary  came  by  this  faith,  hope,  charity  ? 
how  she  believed  Christ  to  be  Clod,  and  able  to  do  wonders  ? 
Answer  is  made,  first,  that  she  might  understand  this  by  divine 
revelation :  "  He  shall  be  great,  and  shall  be  called  the  Son  of 
the  Most  High :  and  he  shall  reign  over  the  house  of  Jacob  for 
ever,  and  of  his  kingdom  shall  be  no  end." 

Secondly,  by  the  preaching  of  John  the  Baptist,  openly  pro- 
claiming Christ  to  be  the  Lamb  of  God  who  takes  away  the  sins 
of  the  world. 

Thirdly,  by  the  diligent  observation  of  Christ's  doctrine  both 
abroad  and  at  home  :  for  the  text  saith  in  the  second  of  St.  Luke, 
"  that  Mary  kept  all  those  sayings  and  pondered  them  in  her 
heart."  Where  by  the  way  note,  what  an  excellent  thing  it  is  to 
mark  the  words  of  the  preacher,  and  safely  to  lay  them  up  in  our 


THE  GOSPEL.  243 

heart  as  in  a  treasure  house,  that  as  occasion  is  offered  at  any 
time,  they  may  be  ready  for  our  use. 

"  What  have  I  to  do  with  thee  ?"  There  is  some  difference  be- 
tween the  Protestants  and  Papists  about  this  answer,  which  seems 
exceeding  hard  and  harsh.  I  will  therefore  follow  St.  Augustine's 
exposition,  as  an  indifferent  judge  between  them  both :  He  who 
was  engaged  in  a  divine  work,  did  not  know  his  human  parent. 

"  What  have  I  to  do  with  thee  ?  "  To  wit,  in  this  business.  I 
had  mine  human  weakness  from  thee  :  but  to  work  miracles  is  a 
divine  power ;  and  therefore  why  should  I  respect  my  mother  in 
matters  appertaining  to  the  commission  of  my  Father  ?  as  it  is  in 
this  day's  Epistle  ;  "  Let  him  that  hath  an  office  wait  on  his 
office."  Hence  we  may  learn,  that  respect  of  kindred  ought  not 
to  be  the  principal  motion  in  doing  our  duty,  but  God's  glory  ; 
neglecting  father  and  mother,  wife  and  children,  brethren  and 
sisters,  and  our  own  life,  to  do  the  will  of  our  heavenly  Father. 
It  is  the  characteristic  of  piety  to  be  impious  for  the  Lord. 

Secondly,  this  doth  show  that  Grod  defers  our  suits  until  his 
good  hour. 

Thirdly,  Christ  answered  roughly,  lest  we  should  account  his 
mother  luediatrix  and  advocate.  For  he  foresaw  the  superstition 
of  popery,  making  Mary  the  Queen  of  Heaven,  and  assigning 
greater  dignity  to  the  Mother  than  to  the  Son.  For  whereas 
G-od's  kingdom  consists  of  his  justice  and  mercy,  the  Papists  at- 
tribute the  greatest  part,  which  is  mercy,  to  Mary,  making  her 
high  chancellor,  and  Christ,  as  it  were,  chief  justice  :  so  that  a 
poor  client  may  well  appeal  from  the  tribunal  of  God,  to  the 
court  of  our  Lady.     The  whole  Church  doth  sing, 

"  Jubefilio  Oh  !  blessed  Virp^in.  direct  thy  Son, 

0  fcBlix  puerpura  To  expiate  our  guilt,  and  it  is  done. 

Nostra  plans  scelera  ;  With  mother's  power  conamand, 

.Jure  matris  impera  And  he,  our  substitute,  will  stand, 
Redemptori." — Cassander. 

Behold  their  new  Pater  noster,  answerable  to  Bonaventura's 
Psalter.  It  is  their  own  for  the  matter,  albeit  as  yet  they  are  in 
my  debt  for  the  form. 

"  Our  Mother,  who  art  in  heaven."  Oh  mother !  who  ever 
showest  thyself  a  true  mother,  better  than  ten  mothers,  we  there- 
fore praise  thee.  Postil.  cathol.  con.  2  Dom.  3,  (Ribera  comin. 
post  nativit.,)  6,  Michae.  Numb.  15,  Bonaventura  in  psalterio  vir- 
ginis  ad  hymnum  Ambrosii. 


244  SECOND  SUNDAY  AFTER  EPIPHANY. 

"  Hallowed  be  thy  name."  A  name  of  such  power,  that,  when 
invoked.  Heaven  smiles,  hell  trembles ;  a  name,  ineffable  in  itself, 
that  every  knee  should  bow  at  it,  in  heaven,  on  earth,  in  hell. 
Idiotus  D.  Morton,  apolog.  lib.  1,  cap.  67,  ex  Vega.  com.  in  Apoca- 
lyp.  12. 

"  Thy  kingdom  come."  For  thou  art  queen  in  heaven  and  mis- 
tress of  earth,  (as  the  few  learned  and  the  multitude  of  unlearned 
agree). 

"  Thy  will  be  done."  For  thou  canst  command  thy  Son,  who 
is  almighty.  (So  Bonaventura  says  and  the  Church  teaches). 
Happy  are  those  who  fear  our  Lady,  and  happy  all  who  learn  to 
do  thy  will.  Bonaventura  et  D.  Fulk.  in  1  Tim.  2,  Ecclesia  : 
Psalter,  virgin.  Psal.  127. 

"  Grive  us  our  daily  bread."  For  all  things  are  sought  from 
one  mother.  As  if  Christ,  the  Son,  were  always  a  child.  Lady  ! 
our  eyes  look  to  thee  ;  send  us  meat  and  bread.  Erasmus  col.  de 
peregrinat.  religionis  ergo.     Psalter,  virgin. 

"  Forgive  us  our  trespasses."  For  thou  art  the  mother  of  mercy 
and  pity,  the  queen  of  mercy.  Bonaventura,  serm.  2  de  Maria. 
Bellarmin.  de  beatitudin,  sanct.  cap.  17. 

"  Lead  us  not  into  temptation."  For  thou  art  the  source  of  our 
safety.  Therefore,  oh  mariner  !  in  every  danger  of  the  sea  look 
to  her  star,  invoke  and  pray  to  Mary.  For  she  is  the  sheet  anchor 
of  the  ship.  She  is  the  ark,  in  which  man  is  safe  from  danger. 
Lexicon  Theolog.  Altenstaig.  in  verb.  Maria.  Bonaven.  tom.  3, 
p.  390. 

"  Deliver  us  from  evil."  Do  thou  protect  us  from  enemies 
and  receive  us  in  the  hour  of  death.  (See  the  song  of  the 
Church).  All  who  travel  and  are  heavy  laden  come  to  thee,  and 
thou  givest  rest  to  their  souls.  I  pray  thee,  most  serene  virgin, 
that  in  the  terrible  and  fearful  judgment,  thou  wilt  free  me,  and 
protect  me  from  the  punishment  of  hell.  Bellarmin.  ubi  supra, 
Bonavent :  sicut  Chemnitius  3,  part,  examin.  pag.  149,  Hortulus 
animse.  p.  163. 

"  For  thine  is  the  kingdom  and  the  power  and  the  glory." 
Praise  God,  and  his  virgin  mother.  In  librorum  Epilogo,  papico- 
lae,  virginioolae . 

One  writes  of  Adrian,  with  flattery;  "  Trajectus  plants,  Lova- 
nius  waters,  Caesar  gives  the  increase,"  (another  writes  below,) 
"  meanwhile,  G-od  does  nothing." 


THE    GOSPEL.  245 

So  say  I,  if  Mary  is  our  mother,  lady,  queen,  mediatrix,  patron 
and  Saviour ;  then  Christ,  the  only  Mediator  between  God  and 
man,  does  nothing  for  us  :  he  is  a  Mediator  mediated.  A  Me- 
diator taken  away ;  in  his  place  Mary  succeeds,  she  is  invoked  as 
an  advocate.  Consule  Melancthon.  apolog.  confess.  Augustan. 
Tit.  de  sane,  invocat. 

"  0  woman."  Hence  the  Montanists  and  Valentinians  absurdly 
gather,  that  Christ  was  not  the  Son  of  Mary ;  yet  (as  Augustine 
notes)  even  the  same  Evangelist  in  the  same  place,  calls  her  again 
and  again,  the  Mother  of  Jesus.  Our  Saviour  happily  called  her 
woman,  not  mother,  to  signify  that  he  was  greater  than  her  child ; 
that  his  elect  people  might  acknowledge  him  to  be  the  Son  of  God ; 
as  they  knew  he  was  the  son  of  Mary  :  or  woman,  because  then  a 
widow. 

"  Mine  hour  is  not  yet  come."  Some  read  this  clause  with  an 
interrogation ;  Is  not  mine  hour  yet  come  ?  Am  I  not  yet  of  suffi- 
cient years  and  discretion,  to  manage  my  business  without  your 
direction  ?  The  hour  is  now  come,  wherein  you  must  obey  my 
commands,  as  I  have  submitted  myself  heretofore  to  yours. 

Others  interpret  this  of  his  passion,  according  to  that  of  our 
Evangelist,  chap.  vii.  30.  "  IMo  man  laid  hands  on  him,  because 
his  hour  was  not  yet  come."  As  if  Christ's  meaning  were  this  :  In 
miracles  acted  by  the  finger  of  God,  I  have  nothing  to  do  with 
thee :  but  when  my  weak  flesh  which  I  took  from  thee,  shall  be 
crucified,  in  that  hour  I  will  acknowledge  you  to  be  my  mother. 
And  so  we  read,  John  xix.  25.  "  Then  stood  by  the  cross  of  Jesus, 
his  mother:  and  when  Jesus  saw  his  mother,  and  the  disciple 
standing  by,  whom  he  loved,  he  said  unto  his  mother ;  Woman, 
behold  thy  son." 

But  it  is  expounded  most  aptly,  that  it  was  not  yet  an  oppor- 
tune time  to  work  the  miracle,  because  the  want  of  wine  was  not 
generally  perceived  and  manifested.  It  is  God's  hour  when  we 
most  need.  "When  all  men  and  means  are  wanting,  God  is  a  pre- 
sent help  in  trouble. 

This  one  clause  then  insinuates  our  Saviour's  power,  providence, 
wisdom,  pity,  piety. 

"  Power."  For  no  man  hath  an  hour.  "  Times  and  seasons  are 
put  in  God's  own  power  only."  Whereas  therefore  Christ  saith, 
"Mine  hour;"  he  doth  evidently  demonstrate,  that  he  is  creator  of 
years,  and  eternal  clock-keeper  of  time. 


246  SECOND  SUNDAY  AFTER  EPIPHANY. 

"  Providence."  For  it  came  not  to  pass  by  fate  or  fortune,  but 
by  disposition  divine ;  determining  from  all  eternity,  both  what, 
when,  and  where  Christ  should  suffer  and  do. 

"  "Wisdom."  Performing  this  act  of  wonder  in  the  right  quando^ 
when  it  might  procure  the  greatest  good  to  men,  and  glory  to  God. 

"Pity."  For  hereby  the  new  married  conceived  hope,  that  he 
would  relieve  their  want  in  his  good  hour. 

"  Piety."  Towards  his  mother,  not  absolutely  denying,  but 
only  deferring  her  suit  for  a  time.  It  shall  come,  though  as  yet 
not  come. 

"  His  mother  said  unto  the  ministers,  Whatsoever  he  saith  unto 
you,  do  it."  She  was  not  offended  or  discouraged  with  Christ's 
answer,  but  believed  his  word,  and  submitted  herself  to  his  will : 
a  notable  precedent  of  faith  and  obedience ;  teaching  us  in  all 
afflictions  of  body  and  soul,  wholly  to  stay  ourselves  upon  his  gra- 
cious promises.  In  a  word,  it  is  a  good  rule  to  be  followed  in  all 
things ;  hear  him ;  in  all  the  works  of  thy  calling,  whatsoever  he 
saith  unto  thee,  do  it ;  not  only  believe,  but  do. 

"And  there  were  standing  there  six  water  pots  of  stone."  The 
relation  of  the  miracle  itself  contains  in  it  a  most  lively  picture  of 
the  Church  militant,  subject  even  in  her  greatest  happiness  to 
much  want  and  woe :  but  Christ  that  keeps  Israel  doth  neither 
slumber  nor  sleep ;  he  knows  her  works,  and  in  the  midst  of  her 
wants,  even  when  she  thinks  herself  forsaken,  hears  her  prayers 
and  turns  her  water  into  wine,  giving  her  a  garment  of  gladness 
for  the  spirit  of  heaviness. 

The  fathers  and  friars  abound  with  other  allegories.  He  that 
lists  may  read,  August,  tract.  9,  in  Joan.  Bernard,  ser.  2,  post  octav. 
Epiphan.  Rupert,  comment,  in  Joan.  lib.  2.  Luther,  postil.  major. 
Dom.  2,  ab  Epiphan.  Ferus  ser.  9.  Dom.  2,  post  Epiph.  Pontanus 
bibliothec.  con.  tom.  1,  fol.  222,  223,  &o. 

I  did  always  think  of  glosses,  as  Augustine  of  graces ;  one  man 
edifieth  his  hearers  with  many,  though  mean  notes ;  another  with 
few,  but  fit ;  short,  but  sweet.  I  pass  therefore  from  the  miracle, 
to  the  consequent  and  effect. 

i  1.   The  manifestation  of  Christ's  glory. 

The  which  is  twofold :  <  2.   The    confirmation   of  his   disciples' 
(       faith. 

Christ  in  his  morals  instructed  us  to  live  well;  in  his  miracles 
to  believe  well.     And  therefore  this  fact  increasing  the  disciples' 


THE   EPISTLE,  247 

faith,  and   illustrating  his  honour,  "  Omne  tulit  punctum,   quia 
miscuit  utile  dulci." 

'Tis  he!  the  Cliiist !  and  every  doubt  is  hushed. 
The  conscious  water  saw  its  God,  and  bkished. 


THE  EPISTLE. 

Rom.  xii.  6. — "  Be  not  wise  in  your  oivn  opinion.''''    cVc 

St.  Paul  exhorts  us  in  this  Epistle,  not  to  hurt,  but  rather  help 
our  enemies. 

[  Wisdom  :  "  Be  not  wise  in  your 
Concealing  that  j       own  opinion." 
which  is  good;  as     j  Sanctimony :     "Provide    things 
[Not   to  J  [      honest  in  the  sight  of  all  men." 

hurt  by  Rendering  that  which  is  evil :  ver.  17,  "  Recompense 
no  man  evil  for  evil:"  and  ver.  19,  "Avenge  not 
yourselves"  &c. 

Peace  :  ver.  18,  "  If  it  be  possible, 
live  peaceably  with  all  men  :"  v, 
20,  "  If  thine  enemy  hunger, 
feed  him." 
Patience  :  v.  21,  "  Be  not  over- 
come of  evil,  but  overcome  evil 
with  good." 

"  Be  not  w  ise."  Not^in  yourselves,  nor  only  wise  to  yourselves : 
not  in  yourselves  and  your  own  conceit.  "  If  any  man  among 
you  seem  to  be  wise,  let  him  be  a  fool  that  he  may  be  wise." 
"  Seest  thou  a  man  hasty  in  his  matters  and  haughty ;  there  is 
more  hope  of  a  fool,  than  of  him."  It  is  recorded  as  a  great  fault 
in  Charles  Duke  of  Burgundy,  that  he  seldom  asked,  and  never 
followed  the  counsel  of  others.  On  the  contrary,  "  Moses,  a  man 
learned  in  all  the  wisdom  of  the  Egyptians,  and  mighty  both  in 
words  and  deeds,"  obeyed  the  voice  of  his  father-in-law  Jethro, 
doing  according  to  his  advice  :  Exod.  xviii.  24.  Saul  hearkened 
unto  the  counsel  of  his  servant  :  1  Sam.  ix.  Agamemnon  in 
Homer,  wished  for  ten  Nestors.  Alexander  Severus  never  deter- 
mined any  thing  of  moment  without  twelve  or  twenty  judicious 
lawyers.      It  is  a  great  part  of   wisdom,  yea  the  first  entry  to 


But  to  help  by  preserving  : 


248  THIRD  SUNDAY  AFTER  EPIPHANY. 

knowledge,  "  scire  quod  nescias,"  not  to  be  too  wise,  or  in  our 
opinion  so  wise  that  we  neglect  others'  help.  The  Pope  in  this 
respect  (as  RoderigOj  Bishop  of  Zamora,  well  observes)  is  most 
unfortunate.  For  though  he  hath  all  things  at  command,  yet 
evermore  stands  in  need  of  one  thing,  to  wit,  a  faithful  counsellor. 

The  Romans  at  this  time  being  lords  of  the  world,  were  puffed 
up  exceedingly  with  the  greatness  of  their  gifts,  and  largeness  of 
their  empire  :  Paul  therefore  did  often  (as  Chrysostom  notes)  in- 
culcate this  exhortation,  in  this  chapter  twice,  that  it  might  be 
remembered  once. 

The  men  of  England,  yea  the  women  of  England,  abusing  the 
great  light  of  the  Gospel,  and  long  peace,  are  grown  so  wise,  that 
many  will  take  upon  them  to  teach  even  their-  most  learned 
teachers :  and  therefore  we  must  again  and  again  preach  and 
press  this  one  lesson  :  "  Be  not  wise  in  your  own  opinion."  Let 
no  man  presume  to  know  more  than  is  meet  for  him  to  know  ;  but 
so  judge  of  himself  that  he  be  gentle  and  sober,  according  as  G-od 
hath  dealt  to  every  man  the  measure  of  faith. 

Or  as  another  expounds  it ;  be  not  wise  to  yourselves  :  but  as 
Solomon  speaks,  "  Let  thy  fountains  flow  forth,  as  the  rivers  of 
waters  in  the  streets  :"  according  to  the  measure  of  grace,  pro- 
ceeding from  the  fountain  of  goodness,  communicate  thy  wisdom 
to  others  ;  hide  not  thy  talent. 

To  one  is  given  by  the  Spirit  thfi  word  of  wisdom,  as  the  greater 
light,  unto  another  the  word  of  knowledge,  as  the  lesser  light,  unto 
another  prophecy,  unto  another  faith,  unto  another  diversity  of 
language,  as  stars  in  the  firmament  of  the  Church.  Our  light 
then  must  shine  before  men,  and  we  must  w^aste  ourselves  for  the 
STood  of  such  as  are  in  God's  house.  "The  candle  must  not  be 
put  under  a  bushel,  but  on  a  candlestick."  If  thou  wilt  be  only 
wise  to  thyself,  thou  shalt  at  last  turn  fool.  For  as  water  stand- 
ing still  is  soon  puddle  :  so  the  gifts  of  the  mind  not  employed  are 
impaired.  Africanus  said  truly,  that  use  begat  wisdom.  "  Use 
begat  me,  memory  brought  me  forth." 

Let  us  not  then  enclose  truth  and  the  knowledge  thereof;  it  is 
common.  If  we  make  it  private,  we  shall  be  deprived  of  it.  As 
Augustine  sweetly :  \Ye  shall  not  lock  it,  lest  we  lose  it.  Wlien 
Christ  ascended  up  on  high  he  gave  gifts  to  men,  among  others 
the  gift  of  wisdom,  for  the  gathering  together  of  the  saints,  for 
the  work  of  the  ministry,  for  the  building  up  of  his   mystical 


THE  EPISTLE.  249 

body.  Wisdom  then  is  not  given  only  for  thyself,  but  for  others, 
among  the  rest  even  for  thine  enemies,  that  the  Lord  G-od  might 
dwell  among  them. 

Secondly,  we  may  not  conceal  our  sanctimony.  "  Provide 
things  honest  in  the  sight  of  all  men."  As  Paul  expounds  Paul, 
"  Grive  none  offence,  neither  to  the  Jews,  nor  to  the  Grrecians,  nor 
to  the  Church  of  God."  For  as  a  man  must  have  care  of  his  con- 
science before  God ;   so  likewise  of  his  credit  before  men. 

Some  provide  things  honest : — 
Before  men,  but  not  before  God,  as  the  vain-glorious  hypocrites, 
Herod  within,  John  without :  painted  tombs,  as  Christ  aptly  : 
Before  God,  but  not  before  men;  as  the  malcontent  and  indiscreet 
professor,  by  whose  example  the  name  of  God  is  often  blasphemed : 
Neither  before  God  nor  men:  as  the  shameless  ruffians  and 
atheists  of  the  world,  "  whose  glory  is  their  shame,  delighting 
in  doing  evil,  and  boasting  of  iniquity ;"  reputing  dishonesty  no 
dishonour,  but  the  top  of  their  gallantry.  So  St.  Augustine  writes 
of  himself  before  he  was  saint: 

Both  before  God  and  men;  as  Elizabeth  and  Zachary,  who  were 
just  before  God,  and  unreprovable  before  men :  so  must  every 
Christian  abstain,  so  far  as  he  can,  "  from  all  appearance  of  evil :" 
yet  this  honest  care  of  our  carriage  must  not  be  to  please  men,  but 
only  to  praise  God,  As  St.  Peter  interprets  St.  Paul :  "  Have  your 
conversation  honest,  that  they  which  speak  evil  of  you,  as  of  evil- 
doers, may  by  your  good  works,  vdiich  they  shall  see,  glorify  God 
in  the  day  of  the  visitation."  Let  your  light  (saith  Christ)  shine 
before  men ;  not  only  that  they  may  see  your  good  works,  but  also 
that  seeing  they  may  glorify  your  Father  which  is  in  Heaven. 
Good  works,  although  they  are  pleasing  to  men,  were  not  done  to 
please  men,  but  to  glorify  God.  They  first  redound  to  God's 
glory  and  then  to  man's  pleasure. 

As  we  may  not  conceal  from  our  enemy  wisdom  and  knowledge 
which  are  good :  so  much  less  render  evil.  "Recompense  to  no 
man  evil  for  evil."  A  magistrate  may  punish  a  malefactor,  and  so 
"pro  malo  culpae,"  render  "malum  poenae."  But  this  is  not  to 
recompense  evil  for  evil,  but  good  for  evil :  because  corrections  and 
directions,  as  well  to  the  seer  as  sufferer :  the  flesh  is  destroyed, 
that  the  spirit  may  be  saved.  A  magistrate  then  may  render  evil 
for  evil :  but  a  private  man  out  of  a  private  grudge,  may  not 
avenge  himself,  but  rather  "give  place  to  wrath." 
17 


250  THIRD  SUNDAY  AFTER  EPIPHANY. 

The  which  may  be  construed  of  our  own  wrath,  adversary's 
anger,  and  Grod's  judgment. 

Of  our  own  wrath,  as  Ambrose  :  Resist  thy  anger^  if  able,  if  not» 
perish.  An  hasty  choleric  man  is  like  one  that  dwells  in  a  thatched 
house,  ^^'ho  being  rich  in  the  morn,  through  sudden  fire  is  a  beggar 
ere  night.  It  is  extreme  folly  to  do  anything  in  a  fury;  but  wis- 
dom to  give  place  and  space  to  wrath.  It  was  an  excellent  decree 
of  Theodosius,  enacted  by  the  counsel  of  St.  Ambrose,  that  execu- 
tion after  a  severe  sentence  should  be  deferred  thirty  days :  that 
all  heat  of  contention  allayed,  if  need  require,  the  severity  of  the 
censure  might  be  qualified  and  moderated. 

Secondly,  this  may  be  construed  of  our  adversary's  anger:  for 
as  thunder  and  guns  hurt  not  anything  which  yields  unto  their 
fury,  but  only  that  which  is  hard  and  stiff;  so  the  raging  and 
roaring  of  our  foes  are  best  quelled  by  patience.  Turn  to  the 
brawling  cur,  and  he  will  be  more  fierce ;  but  ride  on  neglecting 
him,  and  he  will  soon  be  quiet.  You  may  turn  the  proverb :  By 
enduring  an  old  injury,  you  shun  a  new  one. 

Thirdly,  this  may  be  construed  of  G-od's  judgment,  and  that 
most  fitly ;  for  to  Grod  only  vengeance  belongs,  and  he  will  avenge 
our  cause.  The  malicious  man  in  reviling  thee,  doth  treasure  up 
wrath  against  the  day  of  wrath,  and  therefore  give  place  to  God's 
wrath :   "  Cast  all  your  care  on  him,  for  he  careth  for  you." 

Yea,  but  may  we  not  complain  to  the  magistrate  for  redress  of 
injuries?  Yes,  surely,  for  he  is  God's  lieutenant  on  earth,  and 
therefore  the  vulgar  Latin,  "vosmetipsos  defendentes,"  is  insufli- 
cient,  as  our  divines  have  well  observed :  and  the  Rhemists  have 
Avell  mended  it,  reading  as  we  do,  '''revenge,"  or,  "avenge  not 
3^ourselves,"  For  we  may  be  so  wise  as  serpents  in  defending 
ourselves,  however  so  innocent  as  doves  in  offending  others.  He 
that  commits  his  cause  to  the  magistrate,  gives  place  to  divine 
judgment :  for  all  superior  powers  are  God's  ordinance :  but  who- 
soever avengeth  his  own  quarrel,  steps  into  the  prince's  chair  of 
estate,  yea  God's  ovv'n  seat,  dethroning  both,  and  so  disturbs 
heaven  &,nd  earth. 

Here  then  is  no  place  for  duel ;  a  fault  (as  it  is  used  in  England, 
the  Lower  Countries,  especially  France,  w^here  within  ten  years 
six  thousand  gentlemen  have  been  slain,  as  it  appears  by  the  king's 
pardons,  for  every  punctilio  of  honour,  falsely  so  called)  against 
not  only  the  rules  of  reason  and  religion,  (as   Bernard  notably ; 


THE  EPISTLE.  251 

what  error  is  so  stupendous,  what  madness  so  insufferable  as  this  ? 
It  admits  of  no  conditions  except  to  fight ;  it  is  either  death,  or 
crime.  For  the  slayer  commits  a  deadly  sin,  and  the  slain  pe- 
rishes eternally,)  but  even  against  the  principles  of  that  art. 

As  a  Christian  may  war  in  love,  so  a  Christian  must  jar  in  love  ; 
so  contend  with  his  adversary  before  the  lawful  judge,  that  the 
party  cast  in  the  suit  may  be  bettered,  if  not  in  his  money,  yet  in 
his  manners,  and  Satan  only  conquered  :  that  he,  who  is  conquered, 
may  conquer,  and  the  Devil  alone  be  worsted.  Otherwise  when  we 
sue  for  our  right  out  of  rancor  and  malice,  we  commit  not  our  case 
to  Grod  and  his  deputy  the  Prince,  but  make  them  both  our  deputies, 
our  instruments  of  revenge  ;  the  which  is  such  an  horrible  crime, 
that  Paul  calls  it  a  "  mystery  of  iniquity,"  2  Thess.  ii.  7.  I  say, 
this  secret  exalting  of  ourselves  above  all  that  is  called  God,  using 
sovereigns  as  servants  in  our  private  quarrels,  is  to  play  the  Devil 
and  the  Pope. 

We  may  not  then  dissemblingly,  but  simply  give  place  to  wrath. 
A  hard  saying,  and  therefore  Paul  doth  sweeten  it  with  a  loving 
term,  «;'/<3«^5jra/,  "  dearly  beloved  : "  as  if  he  should  speak  thus,  It  is 
my  love,  that  I  write  so  much  against  malice  :  not  for  your  hurt, 
but  for  your  eternal  good.  If  you  will  not  believe  me,  believe 
Grod  himself,  who  saith  in  his  holy  word,  "  Vengeance  is  mine,  I 
will  repay,  saith  the  Lord." 

Grod  doth  revenge  the  quarrel  of  his  children  upon  the  wicked 
in  this,  and  in  the  world  to  come.  In  this  life,  so  the  children 
who  mocked  his  prophet  Elisha,  were  rent  in  pieces  with  bears,  2 
Kings  ii.  So  when  Jerusalem  had  killed  the  prophets,  and  stoned 
such  as  preached  unto  her,  Almighty  Grod  was  wroth,  and  sent 
his  warriors,  and  destroyed  those  murderers,  and  burnt  up  their 
city  :  Matt.  ii.  7. 

Three  shameless  ruffians  accused  Narcyssus,  a  reverend  and 
holy  bishop,  of  a  most  heinous  crime,  confirming  their  accusation 
with  imprecation  :  the  first  wished  if  it  were  not  so,  that  he  were 
burnt :  the  second,  that  he  might  die  of  the  jaundice  :  the  third, 
that  he  might  lose  his  eyes.  And  afterwards  in  process  of  time, 
the  first  had  his  house  set  on  fire  in  the  night,  and  he,  with  all  his 
family,  was  burnt :  the  second  had  the  jaundice  from  the  crown  of 
the  head  to  the  sole  of  the  foot,  whereof  he  died  uncomfortably : 
the  third,  seeing  what  was  befallen  these  twain,  repented,  and 
confessed  the  conspiracy  ;  yet  for  all  that  he  lost  his  eyes,  _ 


252  THIRD  SUNDAY  AFTER  EPIPHANY. 

Earl  Godwin  swearing  at  table  before  the  King,  that  he  did 
not  murder  Alfred,  after  many  words  in  excusing  himself,  said  : 
''so  might  I  safely  swallow  this  morsel  of  bread,  as  I  am  guiltless 
of  the  deed."  But  so  soon  as  he  had  received  the  bread,  forthwith 
he  was  choked. 

Again,  God  rewards  the  wicked  in  the  world  to  come  ;  "  Depart 
from  me  ye  cursed  into  everlasting  fire,  prepared  for  the  Devil 
and  his  angels.  For  as  I  was  an  hungered,  and  ye  gave  me  no 
meat ;  I  thirsted,  and  ye  gave  me  no  drink,"  &c.  If  they  shall 
be  punished  who  did  no  good,  how  shall  they  be  tormented  who 
render  evil  to  the  members  of  Christ  ?  If  negligent  Dives  be  tor- 
mented in  hell,  for  omitting  only  the  works  of  mercy,  what  shall 
become  of  violent  Dives,  for  committing  the  works  of  cruelty  ? 

Some  sinners  are  punished  only  in  this  life,  as  poor  Lazarus, 
and  that  incestuous  Corinthian.  Others  only  in  the  life  to  come, 
as  the  rich  glutton,  who,  while  he  lived,  had  the  world  at  will. 
Others  are  both  tortured  in  this  life  and  tormented  in  the  next ; 
as  the  filthy  Sodomites,  who  for  their  burning  lust,  had  here 
"  sulj)lmr(;uin  igncm,"  and  shall  have  there  "  gehennalem  ignem." 
Or  as  SalvJunns,  lib.  i.  de  gubernat.  Dei,  God  sent  upon  them  in 
his  life,  hell  from  heaven. 

Wherefore  seeing  Almighty  God  doth  revenge  our  quarrel, 
cither  immediately  by  himself,  or  mediately  by  his  ministers  and 
warriors,  even  all  his  creatures  in  Heaven  and  earth  ;  it  is  both 
faithless  and  fruitless  for  ourselves  to  right  ourselves.  It  is  faith- 
less not  to  believe  that  the  Lord  will  deal  with  us  according  to 
his  word,  who  promised  by  the  mouth  of  his  holy  prophet ;  "  With 
thine  eyes  shalt  thou  behold  and  see  the  reward  of  the  ungodly." 
Fruitless,  for  as  much  as  it  is  a  fearful  thing  to  fell  into  the  hands 
of  the  living  God,  whose  little  finger  is  heavier  than  our  whole 
hand. 

"  If  it  be  possible,  so  much  as  in  you  is,  live  peaceably  with  all 
men."  We  umst  seek  peace,  yet  under  these  conditions  ;  If  it  be 
possible,  and  as  much  as  in  us  is.  For  we  cannot  have  peace 
with  some  men  ;  and  we  may  not  have  ])('a(:e  in  some  matters. 
See  Ser.  on  the  first  lesson  for  the  next  Sunday,  joined  to  the 
Gospel  and  Fipistle. 

"  If  thine  enemy  hunger,  feed  him."  There  are  degrees  of 
love ;  "  Do  good  to  all  men,  especially  to  them  which  are  of  the 
household  of  faith."     Among  the  faithful,  the  nearest  ought  to  be 


THE  EPISTLE.  253 

dearest  unto  us ;  a  wife,  father,  child,  ally,  neighbour,  friend,  is 
to  be  respected  more  (cscteris  paribus)  than  a  stranger  or  an 
enemy  :  yet  in  case  of  necessity,  thou  must  feed  thy  foe,  blessing 
him  that  did  curse  thee.  By  the  civil  laws,  he  that  bequeaths  a 
man  nourishment,  intends  he  should  have  bed  and  board,  apparel 
and  dwelling.  In  like  sort,  G-od  enjoining  us  in  his  Testament 
and  last  AVill  to  feed  our  enemies,  includes  also,  that  we  must 
harbour  them,  and  clothe  them,  and,  according  to  their  several 
necessities,  every  way  relieve  them. 

"In  so  doing  thou  shalt  heap  coals  of  fire  upon  his  head."  I 
find  two  constructions  of  these  words  ;  one  bad,  another  good. 
It  is  a  senseless  sense,  to  say  by  well  doing,  thine  enemy  not 
deserving  it,  thou  shalt  heap  coals  of  fire  upon  his  head  ;  increase 
Grod's  heavy  judgments  against  him.  Our  Apostle's  intent  is  to 
move  men  unto  charitable  works  even  toward  their  enemies : 
hereby  to  do  them  good  and  to  purpose  the  same.  But  if  that 
were  the  meaning,  Paul  should  teach  us  how  to  be  revenged  ; 
and  in  show  of  doing  kindness,  to  work  mischief ;  pretending 
good,  intending  evil. 

The  better  construction  is  :  In  so  doing,  thou  shalt  either  con- 
found, or  convert  thine  adversary.  Confound  him  in  his  conscience, 
making  him  acknowledge,  that  thou  art  more  religious,  and  more 
noble  minded  than  himself.  So  when  Saul  understood  of  David's 
honest  and  honourable  carriage  toward  him,  he  instantly  brake 
forth  into  this  ingenuous  confession  ;  "  thou  art  more  righteous 
than  I,  for  thou  hast  rendered  me  good,  and  I  have  rendered  thee 
evil."  Or  else  thou  shalt  convert  him  to  thyself.  For  "love  is 
strong  as  death,  the  coals  thereof  are  fiery  coals,  and  a  vehement 
flame."  There  is  no  greater  provocation  to  love,  than  prevention 
in  love.  He  may  not  indeed  prevent  thee  in  love,  but  his  heart 
is  hard  indeed,  who  will  not  follow  thee  in  love.  Kind  respect  to 
thy  foe,  shall  blow  the  coals  of  his  affection,  and  inflame  his  love 
toward  thee. 

"  Be  not  overcome  of  evil."  We  must  have  patience  when  we 
cannot  have  peace,  so  we  shall  be  more  than  conquerors,  over- 
coming without  resistance,  which  is  the  most  noble  kind  of  victory : 
or  overcome  evil  with  goodness  ;  that  is,  make  the  wicked  good 
by  thy  good  example.  We  must  manifest  our  love  to  the  wicked 
in  winning  them  to  God,  not  in  fostering  or  flattering  them  in 
their  folly. 


254  THIRD  SUNDAY  AFTER  EPIPHANY. 

THE  GOSPEL. 

Matthew  vni.  1. — ''  IVhejiHcwas  come  doicn  from  the  Mountain,''''  ifc. 

"  Down  from  the  mountain."  First  instructing  his  disciples, 
and  after,  descending  to  the  capacities  of  the  people  :  teaching  all 
teachers  hereby,  to  deliver  high  points  unto  the  learned,  and  plain 
principles  to  the  simple. 

"  Behold  a  leper."  In  Christ,  preaching  and  practice  meet 
together.  So  soon  as  he  had  said  well,  he  proceeds  for  the  con- 
firmation of  his  doctrine  to  do  well  ;  acting  good  works  and  great 
works  :  good  works  of  mercy,  great  works  of  miracle  ;  of  mercy 
in  helping,  of  mercy  in  healing  a  leprous  man  present,  and  a 
palsv  man  absent.  Intimating  hereby,  that  it  is  not  enough  to 
talk  of  God's  ways,  except  we  walk  in  his  paths,  and  manifesting 
Himself  to  the  world,  that  he  was  the  Messiah  of  the  world. 
As  if  he  should  argiie  thus  :  If  you  believe  not  my  words,  yet 
credit  me  for  my  wonders.  "  I  make  the  blind  to  see,  the  deaf  to 
hear,  the  lame  to  go."  I  cure  all  kinds  of  diseases,  even  with  the 
least  touch  of  my  finger,  and  least  breath  of  my  mouth.  "I 
heal  the  leper,  I  hear  the  centurion." 

The  leper  was  a  Jew,  the  centurion  a  Gentile  ;  the  leper  poor, 
the  centurion  rich  ;  the  leper  a  man  of  peace,  the  centurion  a  man 
of  war.  Insinuating  hereby,  that  God  is  no  accepter  of  persons  ; 
but  that  his  benefits  indifferently  belong  to  men  of  all  nations, 
and  all  fashions. 

"In  Christ  there  is  neither  Jew  nor  Grecian,  neither  bond  nor 
free."  Yet  Christ  did  first  cure  the  Jew,  then  the  Gentile.  For 
salvation  was  offered,  first,  to  the  Jews ;  he  touched  the  Jew,  but 
cured  the  Gentile  with  his  word.  He  visited  Jerusalem  in  his  own 
person,  but  healed  other  nations  by  the  preachers  of  his  Gospel. 
'^  Weakness  of  his  body  :   "  Sick,  and  sick  of  a 

In    the    Leper         leprosy." 


two    things     are'^ 
remarkable  :   the  I 


rraith. 

Adoration. 


LVirtues  of  his  luind  :<(  Wisdom. 
I  Patience. 
L  Confession. 


In  Christ  also  two  things 
are  to  be  considered  :  his 


C  Mercy ;  that  would  so  readily. 


.  Might ;  that  could  so  easily  cure  this 
f      distressed  lazar. 
"A  leper."     All  weakness  originally  proceeds  from  wickedness; 


THE  GOSPEL.  255 

©ither  from  some' defect  in  our  conception,  or  disorder  in  our  con- 
versation :  as  Mephibosheth  had  his  lameness  by  falling  from  his 
nurse :  so  every  man  his  sickness  by  falling  from  the  Lord.  Christ, 
who  was  free  from  sin,  was  also  free  from  sickness :  but  unto  men, 
carrying  about  them  bodies  of  sin,  diseases  are  as  it  were  a  ser- 
mon from  Heaven,  M'here  Almighty  Grod  accuseth  of  sins,  and 
shows  his  wrath  against  sinners. 

But  the  condition  of  a  leper,  as  we  read  in  the  Law,  was  of  all 
other  sick,  most  insupportable.  First  he  must  live  alone,  sepa- 
rated from  the  fellowship  of  Gfod's  people,  as  unworthy  to  come 
into  clean  company.  Secondly,  he  did  wear  four  marks  to  be 
known  by ;  his  garments  torn,  his  head  bare,  his  mouth  covered, 
and  he  must  cry,  I  am  unclean,  I  am  unclean.  For  grief  whereof, 
assuredly  some  pined  away ;  being  forlorn  in  their  sorrow,  desti- 
tute of  all  good  comfort  and  company.  Yet  this  leper,  endued 
with  a  lively  faith,  is  not  hopeless,  howsoever  hapless.  For  he 
comes,  and  saith  unto  the  great  Physician  of  the  world;  "  Lord,  if 
thou  wilt,  thou  canst  make  me  clean :"  though  he  knew  that  his 
sickness  in  the  world's  eye  was  incurable,  yet  he  did  believe  that 
unto  Grod  nothing  is  impossible.  He  felt  his  own  misery  to  be 
great,  yet  hoped  Christ's  mercy  was  more  great:  and  therefore 
comes  unto  him.  If  thou  v/ilt,  thou  canst.  A  strong  faith  in  a 
weak  body. 

Faith  comes  by  hearing :  and  the  reason  why  this  leper  extra- 
ordinarily desired  to  hear  Christ,  and  hear  of  Christ,  was  his  un- 
clean disease  :  so  that  the  weakness  of  his  body,  brought  him  unto 
the  Physician  of  his  soul.  Note  then  here  with  Paul,  "that  all 
things  happen  for  the  good  of  such  as  are  good."  It  was  good  for 
David  that  he  was  in  trouble ;  good  for  Naaman  that  he  was  a 
leper ;  for  his  uncleanness  brought  him  unto  the  prophet,  and  the 
prophet  brought  him  unto  the  saving  knowledge  of  the  true  God. 
It  was  good  for  Paul  that  he  was  buffeted  by  Satan,  for  otherwise 
peradventure  through  abundance  of  revelations  he  would  have 
buffeted  Grod. 

Of  all  the  herbs  of  the  garden  (as  one  wittily)  rue  is  the  herb  of 
grace.  Many  times  our  woe  doth  occasion  our  weal :  for  as  pride 
doth  breed  sores  of  salves,  so  faith  on  the  contrary  doth  often  make 
salves  of  sores,  altogether  renouncing  her  own  merit,  and  wholly 
relying  upon  Christ's  mercy. 

The  second  virtue  to  be  considered  as  a  fruit  of  his  faith,  is  ado- 


256  THIRD  SUNDAY  AFTER  EPIPHANY. 

ration ;  a  spiritnal  fee  for  a  spiritual  Physician ;  as  tlie  bodily  doc- 
tor must  be  paid,  so  the  ghostly  prayed.     He  therefore  worships 

L  Thought. 
Christ,  and  that  with  all  humbleness  of  <  Word. 

(  Deed. 

He  comes  to  Christ  as  a  vassal  to  his  lord :  "Lord,  if  thou  wilt 
thou  canst."  Out  of  the  abundance  of  the  heart  the  mouth  speak- 
eth :  and  therefore  believing  in  his  heart  that  Christ  was  the  Lord, 
willing  and  able  to  help,  confesseth  it  also  with  his  mouth :  H  it 
be  for  my  good,  I  am  sure  thou  wilt:  and  I  believe  thou  canst; 
attributing  all  to  Christ's  might  and  mercy,  nothing  to  his  own 
either  worth  or  woe. 

Uttering  this  also  with  humble  gesture.  For  as  St.  Mark  re- 
ports, he  kneeled,  and  as  St.  Luke,  he  fell  on  his  face :  teaching 
us  in  prayer  to  fall  down  and  kneel  before  the  Lord  our  Maker. 
He  that  worships  Grod  irreverently,  shows  himself  not  a  Christian, 
but  a  Manichee ;  who  thought  God  made  the  soul,  but  not  the 
body. 


Place  :  not  pressing  to  Christ  on  the 

Mount,  but  expecting  him  in  the 

1        Til  valley, 

wisdom,   who   did  observe^  ™.  ^  .    ^  ..       ^i    •  ,  •     ,  • 

^  ^  p  1  imc  :  not  interrupting  Christ  in  his 

sermon,  or  disturbing  his  auditory. 

Person :  speaking  in  a  succinct  style. 


Thirdly,  note  the  leper's 
isdom,   who   di 
circumstances  of 


"  Lord,  if  thou  wilt  thou  canst  make  me  clean."  Griving  us  to 
understand,  that  in  sueing  unto  men  which  are  wise,  and  in  pray- 
ing God  who  is  wisdom,  we  need  not  use  many,  but  pithy  words. 

The  fourth  virtue  is  his  patience,  who  was  content,  notwith- 
Btanding  his  extreme  misery,  to  stay  God's  leisure,  and  Christ's 
pleasure :  First,  seeking  the  kingdom  of  God,  and  then  desiring 
that  other  things  might  be  cast  upon  him,  Li  the  first  place 
giving  God  glory,  "  Lord,  if  thou  wilt,  thou  canst,"  Li  the  sec- 
ond, praying  for  his  own  good:  "Make  me  clean;"  not  as  I  will, 
but  as  thou  wilt,  0  Lord :  prescribing  neither  the  time  when,  nor 
place  where,  nor  manner  how,  but  referring  all  to  Christ,  possess- 
ing his  soul  with  patience. 

The  last  virtue  to  be  regarded  in  this  leper,  is  confession.  He 
knew  the  Pharisees  hated  and  persecuted  all  such  as  confessed 
Christ :  yet  he  calls  him  Lord,  and  worships  him  as  a  Lord,  and 


THE  GOSPEL.  257 

proclaims  him  in  the  presence  of  much  people,  to  be  the  Lord.  It 
is  well  observed,  that  God's  omnipotent  power  and  infinite  mer- 
cies are  the  two  wings  of  our  devotion,  whereby  faith  in  the  midst 
of  all  trouble  mounts  into  heaven.  Here  the  leper  acknowledgeth 
openly  Christ's  omnipotency  :  for  he  saith  not  "  entreat  God  to  make 
me  clean,"  but  "  if  thou  wilt  thou  thyself  canst ;  and  therefore  thou 
art  the  very  Christ :"  neither  doth  he  doubt  of  his  mercy,  for  he 
saith  not,  make  me  clean,  but,  "if  thou  wilt,  make  me  clean."  It 
is  enough  to  show  my  need,  I  commit  the  rest  to  thy  cure,  to  thy 
care.  Thou  canst  do  whatsoever  thou  wilt,  and  thou  wilt  do  that 
which  shall  be  most  for  my  good  and  thy  glory. 

This  may  teach  us  how  to  confess  our  wickedness  to  God,  as 
also  to  profess  his  goodness  unto  men.  Our  wickedness  unto  God  : 
for  as  Seneca  truly,  the  first  step  unto  health  is  to  be  desirous  of 
help.  He  refuses  to  be  cured,  who  does  not  tell  his  case  to  the 
physician.  Our  sins  are  a  spiritual  uucleanliness  and  leprosy,  de- 
filing the  whole  body,  making  our  eyes  to  lust,  our  mouth  to  curse, 
our  tongue  to  lie,  our  throat  an  open  sepulchre,  our  hands  nimble 
to  steal,  our  feet  swift  to  shed  blood.  It  is  therefore  necessary  wo 
should  manifest  unto  Christ  our  sores,  that  he  may  see  them, 
and  search  them,  and  salve  them. 

Again,  by  this  example,  we  may  learn  to  profess  the  faith  of 
Christ  openly,  though  the  kings  of  the  earth  stand  up,  and  the 
rulers  take  counsel  against  the  Lord,  and  against  his  anointed. 
Others  haply  think  so,  but  dare  not  say  so.  Some  peradventure 
say  so,  though  they  think  not  so ;  but  I  believe  as  I  speak,  and 
speak  as  I  believe  ;  "  Lord,  if  thou  wilt,  thou  canst  make  me 
clean." 

Hitherto  concerning  the  patient ;  I  come  now  to  the  Physician, 
in  whom  two  things  are  observable  : 

1.  His  mercy,  who  would  so  readily, 

2.  His  might,  who  could  so  easily  cure  such  an  incurable  le- 
prosy. 

"And  Jesus  put  forth  his  hand,"  He  granted  that  cheerfully, 
which  the  leper  desired  earnestly.  The  leper  said,  "  If  thou  wilt," 
and  Christ  answereth,  "  I  will,"  and  as  I  will,  I  say,  "  be  thou 
clean;"  and  as  I  say,  I  do;  "his  leprosy  was  immediately 
cleansed  :"  he  spake  the  word,  and  it  was  done  ;  he  commanded, 
and  it  was  effected,  even  with  little  moving  of  his  lips,  and  touch 
of  his  finger. 


258  THIRD  SUNDAY  AFTER  EPIPHANY. 

Here  then  is  comfort  for  the  distressed  soul :  The  leper  calls, 
and  Christ  heals  him  ;  the  centurion  comes,  and  Christ  helps  him. 
Other  physicians  are  deceived  often  themselves,  and  often  deceive 
others  ;  and  therefore  we  venture  much,  when  we  trust  them  a 
little.  The  best  physic  (as  one  said)  is  to  take  no  physic ;  but  if 
we  commit  our  cause  to  this  heavenly  Doctor,  our  venture  is  with- 
out all  perad venture  :  for  he  cureth  all  that  callethupon  him,  and 
easeth  all  that  come  unto  him. 

"  Jesus  put  forth  his  hand  and  touched  him."  "  Extending  his 
hand,"  this  was  an  example  of  liberality,  against  the  avaricious  : 
"  he  touched  him,"  this  was  an  example  of  humility,  for  the  proud : 
"  saying,  I  will,"  this  was  an  instance  of  piety,  against  his  ene- 
mies :   "  be  whole,"  an  instance  of  power,  for  the  incredulous. 

It  was  unlawful  to  touch  a  leper,  as  we  find.  Lev.  xiv.  In  that 
therefore  Christ  touched  here  this  leper,  he  shows  himself  to  be 
greater  than  Moses,  above  the  Law.  When  Elisha  cured  Naaman, 
he  did  not  put  his  hand  on  the  place,  because  he  was  subject  unto 
the  Law ;  but  Christ  touched  this  leper  as  being  Sovereign  of  the 
Law.  So  Chrysostom,  Ambrose,  Theophylact,  Ludolphus,  and  al- 
most all  others  upon  the  place. 

Secondly,  note  with  Melancthon,  that  moral  duties  are  to  be  pre- 
ferred before  ceremonial  offices  ;  and  therefore  Christ  neglects  a 
ceremony  to  save  his  brother,  and  that  according  to  Grod's  own 
commandment,  "  I  will  have  mercy,  not  sacrifice."  The  best  gloss 
upon  the  Clospel  is  faith,  and  the  best  exposition  of  the  Law  is  love. 
Christ  therefore  did  ofiend  the  sound  of  the  law,  but  not  the  sense. 

Thirdly,  this  intimates  that  Christ  was  homo  verus,  and  yet  not 
ho7)io  mcrus  ;  a  very  man  in  touching,  but  more  than  a  mere  man 
in  healing  with  a  touch.  Ambrose  pithily  :  He  did  touch  the  leper 
to  confute  Maniehseus,  denying  him  to  be  the  very  man  ;  he  did 
use  the  imperative  mood,  "  be  thou  clean,"  to  confound  Arius,  de- 
nying him  to  be  very  Grod. 

Fourthly,  observe  with  Cyrillus  of  Alexandria,  the  preciousness 
of  Christ's  humanity,  the  which  united  to  the  Gfodhead,  is  the  sole 
salve  of  all  our  sores  ;  his  rags  are  our  robes,  his  crying,  our  re- 
joicing, his  death,  our  life,  his  incarnation,  our  salvation. 

Fifthly,  with  Aquine,  to  demonstrate  that  himself  and  none  other 
cured  him,  ])ecause  himself  and  none  other  touched  him. 

Sixthly,  with  Calvin  and  Marlorat,  Christ's  humility,  who  did 


THE  GOSPEL.  269 

vouchsafe  not  only  to  talk  with,  the  leper,  but  also  to  touch  the 
leper.  Accordmg  to  this  example,  we  must  learn  not  to  loathe  any 
Lazarus,  as  the  rich  glutton  in  the  Grospel,  but  rather  (as  it  is  re- 
ported of  Elizabeth,  the  king's  daughter,  of  Hungary)  to  make 
medicines  for  his  maladies,  and  plasters  for  his  wounds  :  in  hu- 
manity to  relieve  the  distressed,  in  humility  to  kiss  the  very  feet 
of  the  poor.  As  Christ  stretched  out  his  hand  to  the  leper,  so  we 
should  put  forth  our  hand  to  the  needy.  "Let  not  thine  hand 
(saith  the  wise  man)  be  stretched  out  to  receive,  and  shut  when 
thou  shouldst  give." 

Lastly,  with  Tertullian  and  others,  how  Christ  in  this  action 
respected  not  the  letter,  but  the  meaning,  which  is  the  soul  of 
the  law. 

Now  the  reason  of  the   law  forbidding  the  clean  to  touch  the 
unclean,  was  lest  hereby  they  should  be  polluted.     But  Christ 
could  not  be  thus  infected ;  he  therefore  touched  the  leper,  not  to 
•  receive  hurt,  but  to  give  help  :    so  the  text  of  Paul  is  to  be  con- 
strued ;  "  Shun  these,"  2  Tim.  iii.  5. 

The  novice  may  not  be  familiar  with  an  old  subtle  fox  ;  but  a 
judicious  divine  may  confer  with  a  heretic,  not  to  pervert  himself, 
but  to  convert  his  adversary  :  Christ  may  touch  a  leper,  if  it  be 
to  heal  him:  and  the  minister  of  Christ  may  teach  an  heretic,  if 
it  be  to  win  him,  and  not  to  wound  the  truth. 

"  I  will,  be  thou  clean."  "  I  will,"  if  God  will,  is  the  style  of 
man,  our  will  being  subordinate  to  (rod's  decrees,  in  whom  we 
live  and  move,  and  have  our  being.  But  "  I  will,"  is  the  style  of 
Grod  only,  who  doeth  whatsoever  pleaseth  him,  in  heaven,  in 
earth,  in  sea,  Psal.  cxxxv.  6.  The  commanding  term  then,  "  I 
will,"  and  imperative  mood,  "be  thou  clean,"  (except  we  read 
the  text  with  the  spectacles  of  Arius)  evidently  prove,  that  Christ 
is  God  Almighty. 

"  And  immediately  his  leprosy  was  cleansed."  This  amplifieth 
exceedingly  Christ's  greatness  and  goodness :  first,  in  that  he 
cured  this  unclean  person  thoroughly,  then  in  that  he  cured  him 
quickly  ;  for  in  all  our  suits  unto  men,  we  desire  two  things  es- 
pecially, that  they  deal  soundly  and  roundly.  Christ  dealt  so 
soundly  with  this  leper,  as  that  he  did  expose  his  cure  to  the  cen- 
sures even  of  his  adversaries  the  priests,  of  all,  most  ready  to  cavil 
at  his  carriage,  and  mock  his  miracle  :  so  roundly,  so  speedily, 
that  whereas  ordinary  physic  must  have  time  for  operation,  his 


260  THIRD  SUNDAY  AFTER  EPIPHANY. 

extraordinary  medicine  wrought,  as  the  text  saith,  "  immediately," 
instantly. 

"  Jesus  said  unto  him,  tell  no  man."  St.  Mark  reports  that  this 
leper  instantly  published,  the  matter,  and  that  in  such  sort,  that 
Jesus  could  not  openly  enter  into  the  city,  but  was  without  in 
desert  places,  and  yet  people  came  to  him  from  every  quarter. 
Here  then  a  question  is  made,  whether  it  was  a  fault  in  the  leper 
or  no,  thus  to  divulge  the  miracle  ?  For  Isaiah  would  have  men 
declare  God's  works  among  the  people.  David  wished  often,  "  0 
that  men  would  therefore  praise  the  Lord  for  his  goodness  ! "  And 
Christ  himself  said  unto  another,  whom  he  cured,  in  the  5th  of 
St.  Mark  ;  "  Go  thy  way  home  to  thy  friends,  and  show  them  what 
great  things  the  Lord  hath  done  to  thee."  Ludolphus  answers  by 
distinction, 

i  Caution, 
affirming  that  there  is  a  trip/e  precept  of  ^  Probation. 

f  Obedience. 

Or,  as  Helvetius,  Precepts  of  Obligation,  Trial,  and  Listruction. 

All  the  positive  laws  of  God  are  obligatory ;  the  commandments 
affirmative  bind  "semper,"  and  the  negative  "  semper,  et  ad  sem- 
per." The  probatory  precepts  are  to  try  us  only.  So  God  com- 
mands Abraham  to  kill  Isaac,  intending  hereby  not  to  destroy  the 
son,  but  to  try  the  father.  Admonitory  precepts,  as  here  Christ 
commanded  the  leper  to  tell  no  man  :  hereby  teaching  us  in  him 
to  shun  vain  glory ;   for  so  most  interpreters  expound  it. 

This  distinction  is  insufficient :  as  having  no  ffi-m  ground  in 
the  Bible.  For  when  Almighty  God  enjoins  a  particular  command, 
for  the  trial  of  his  people,  contrary  to  the  general  scope  of  his  law, 
he  doth  at  that  instant  dispense  with  the  general,  and  the  par- 
ticular only  binds  ;  as  in  the  sacrificing  of  Isaac,  "  Offer  thy  son," 
was  an  exern})tion  at  that  time  from  the  law,  "  Thou  shalt  not 
kill." 

And  as  for  admonitory  precepts,  how  did  this  leper  infallibly 
know  that  Christ's  command,  "tell  no  man,"  was  rather  an  in- 
struction for  others,  than  a  prohibition  unto  himself?  Where 
seeing  all  Christ's  injunctions  bind,  I  subscribe  unto  their  opinion, 
who  think  this  leper  offended  in  publishing  abroad  Christ's  benefit, 
notwithstanding  he  did  it  affectionately  and  zealously.  For  we 
must  give  thanks  unto  God,  not  as  we  will,  but  as  he  will  :  Deu- 
teronomy iv,  1 ;  John  ii.  5. 


THE  GOSPEL.  261 

Hence  we  may  learn  to  temper  our  zeal  with  knowledge  and 
obedience :  for  "obedience  is  better  than  sacrifice,"  1  Sam.  xv.  22. 

If  any  demand  why  Christ  would  have  this  miracle  concealed  : 
I  answer  with  Paul ;  "0  man,  who  art  thou  which  disputes 
against  Grod?"  "If  thou  dispute  with  him,  thou  canst  not 
answer  one  thing  of  a  thousand  :  "  but  he  can  render  a  thousand 
answers  unto  this  frivolous  objection.  As  first,  that  there  is  a 
time  for  all  things  ;  a  time  wherein  Christ  would  be  thoroughly 
known,  and  a  time  wherein  he  would  not  be  known,  because  hia 
hour  was  not  yet  come. 

Secondly,  It  was  needless  to  publish  the  miracle,  seeing  his 
whole  body  made  clean,  was  as  it  were  turned  all  tongue  to  tell  it. 

Thirdly,  it  was  absurd  that  the  leper  should  boast  he  was  clean, 
before  he  was  judged  to  be  clean.  Therefore  Christ  saith  in  the 
next  clause,  "  Go  and  show  thyself  unto  the  priest : "  and  then 
being  adjudged  clean,  tell  whom  thou  wilt. 

"  Show  thyself  unto  the  priest."  Interpreters  observe  divers 
reasons  of  this  command.  First,  to  confirm  the  truth  of  the  mira- 
cle, when  as  the  leper  according  to  law  shall  be  judged  clean. 

Secondly,  that  the  leper  might  enjoy  the  benefit  of  his  cure  : 
for  he  might  not  enter  into  the  city  before  the  priest  had  pro- 
nounced him  clean. 

Thirdly,  to  condemn  the  priests,  who  taught,  that  Christ  was 
not  an  observer,  but  rather  a  transgressor  of  the  law. 

Fourthly,  that  as  the  law  doth  witness  of  Christ,  and  all  the 
sacrifices  are  types  of  Christ :  so  likewise  the  priests,  expounders 
of  the  law,  might  also  witness,  that  Christ  is  the  true  Messiah  of 
the  world ;  that  seeing  this  miracle,  they  might  believe  ;  or  in 
not  believing,  be  left  inexcusable. 

Fifthly,  to  magnify  the  calling  and  office  of  the  priests,  howso- 
ever they  were  wicked  wretches.  Hereby  teaching  us  not  to  vilify 
that  holy  profession  for  the  faults  and  infirmities  of  some  ;  Judas 
crept  in  among  the  twelve. 

Lastly,  by  this  example,  instructing  us  to  do  the  greatest  right 
unto  those  who  do  us  the  most  MTong.  Go  to  the  priests,  albeit 
they  be  thy  mortal  enemies,  and  do  that  respect  which  is  incident 
to  their  places  and  persons. 

Here  the  Gospel  and  Epistle  meet.  Christ  did  not  render  evil 
for  evil,  but  overcame  evil  with  goodness  ;  providing  things  honest, 
not  only  before  God,  but  also  in  the  sight  of  all  men  ;  avenging 


262  THIRD  SUNDAY  AFTER  EPIPHANY. 

not  himself,  but  giving  place  to  wrath,  having  peace  so  far  as 
might  be  with  all  men. 

The  papists  upon  this  clause  build  auricular  particular  confes- 
sion unto  the  priest.  The  leper  ought  to  show  himself  unto  the 
priest  of  the  Old  Testament :  ergo,  the  sinner  infected  with  spirit- 
ual leprosy  must  confess  himself  unto  the  priest  of  the  New 
Testament. 

Answer  is  made,  that  an  argument  drawn  from  allegories  and 
similitudes  is  of  little  or  no  force,  except  it  be  seconded  by  some 
other  evident  text,  whose  natural  and  proper  sense  is  agreeable 
thereunto  :  but  there  is  no  such  place,  which  either  expresseth  or 
implieth  auric vilar  popish  confession,  and  therefore  "  quod  non 
lego,  non  credo,"  (what  I  do  not  read,  I  do  not  credit). 

M.  Harding  saith,  that  auricular  confession  is  God's  ordinance  : 
but  when  he  comes  to  the  point,  his  only  confirmation  is  his  own 
bare  affirmation  :  "  We  tell  them  that  confession  is  an  institution 
of  God,  and  not  of  man  : "  as  if  his  tale  should  stand  for  Gospel, 
in  whom  are  found  so  many  legends,  and  legions  of  lies. 

Panormitan  confesseth  honestly,  that  it  is  not  a  divine  consti- 
tution, but  a  human  tradition  :  and  Maldonate  writes  plainly, 
that  many  Catholics  are  of  the  same  opinion,  as  namely  Scotus 
among  the  schoolmen,  and  the  expounders  of  Gratian  among  the 
Canonists. 

If  then  a  tradition,  of  what  antiquity  ?  Beatus  Rhenanus,  a 
Popish  doctor,  avoweth  in  his  notes  upon  Tertullian's  book  de 
Poenitentia,  that  this  kind  of  confessing  was  unknown  in  the  days 
of  TertuUian,  who  lived  about  three  hundred  years  after  Christ : 
and  it  is  noted  in  the  gloss  upon  the  decrees,  and  by  Peter  Lom- 
bard, that  it  was  not  used  in  S.  Ambrose's  time,  who  lived  four 
hundred  years  after  Christ.  Erasmus,  an  indifferent  man,  affirms 
peremptorily,  that  this  manner  of  confessing  to  the  priest  secretly, 
was  not  as  yet  ordained  in  Jerome's  age.  The  Greek  Church,  as 
Theodoras  writes,  hath  no  such  custom.  M.  Harding  himself  is 
constrained  against  his  will,  to  confess  that  the  terms  of  auricular 
and  secret  confession  arc  seldom  mentioned  in  the  Fathers.  A 
greater  clerk  than  he,  saith  never,  in  old  time. 

AVc  may  then  justify  Calvin's  challenge,  lib.  3.  Institut.  cap.  4, 
sect.  7,  that  auricular  popish  confession,  was  not  practised  in  the 
Church,  until  twelve  hundred  years  after  Christ,  instituted  first 
in  the  Lateran  Council,  under  Innocentius  the  Third, 


THE  GOSPEL.  263 

We  read  that  there  was  in  the  Primitive  Church,  a  godly  disci- 
pline, that  such  persons  as  were  notorious  sinners,  were  put  to 
open  penance,  and  that  by  the  direction  of  the  bishop  or  pastor  : 
and  such  as  voluntarily  desired  to  make  public  satisfaction  for 
their  offences,  used  to  come  unto  the  bishops  and  priests,  as  unto 
the  mouth  of  the  congregation.  But  this  confession  was  not  con- 
strained, but  voluntary  ;  not  private,  but  public  :  yet  hence  the 
priests  abusing  the  people's  weakness,  took  their  hint,  to  bring  in 
auricular  confession  upon  peril  of  damnation.  A  cunning  inven- 
tion to  discover  the  mysteries  of  all  states,  and  all  men,  and  to 
enrich  that  covetous  and  ambitious  See  :  for  confessions  evermore 
make  work  for  indulgences,  and  indulgences  are  a  great  supporter 
of  the  triple  crown. 

The  papists  in  this  case  fly  from  the  Scriptures  unto  the  Coun- 
cils, from  the  Councils  unto  the  Fathers,  and  from  the  Fathers 
unto  their  last  starting  hole,  miracles.  Auricular  confession  is 
God's  ordinance  (saith  Bellarmine)  because  G-od  hath  wrought 
many  miracles  at  auricular  confession.  It  is  answered  aptly,  that 
David  saith  not,  thy  wonder,  but  thy  "Word  is  a  lantern.  Scrip- 
ture without  miracles  are  a  good  warrant ;  but  miracles  without 
text,  are  insufficient :  for  they  were  wrought  by  false  prophets  in 
old  time,  by  false  teachers  in  our  days. 

It  is  observed  by  Tully,  that  bad  orators  instead  of  reasons  use 
exclamations  :  and  so  Bellarmine,  for  want  of  arguments,  is  fain  to 
tell  a  tale  or  two  related  by  Bonaventura,  Antoninus,  and  our  good 
countryman  Alanus  Copus  ;  all  of  which  is  no  more,  but  "  ask  my 
fellow  whether  I  be  a  thief." 

That  private  confession,  as  it  is  used  among  the  papists,  is  nei- 
ther necessary  nor  possible  ;  see  Calvin.  Institut.  lib.  3,  cap.  4. 
Jewel  defence  Apolog.  part  2,  cap.  8,  division  2.  D.  Morton  Apolog. 
Catholic,  part  1,  cap.  64.  Master  White,  Way  to  the  True  Church, 
pp.  157,  276,  227. 

"  Offer  the  gift."  For  the  labourer  is  worthy  of  his  hire.  This 
is  a  witness  to  the  priests,  that^is,  their  right  and  due  by  law.  Yea, 
though  a  priest  do  not  labour,  yet  we  must  give  unto  Csesar  the 
things  which  belong  unto  Caesar,  and  unto  Gfod  the  things  which 
appertain  to  Grod  :  the  public  ministry  must  be  maintained,  al- 
though the  ministers  be  never  so  weak,  never  so  wicked. 

"  And  when  Jesus  was  entered  into  Capernaum,  there  came  unto 
him  a  centurion."     This  miracle  doth  second  the  first. 


fFact   of 
In  it  I  Christ: 
observe  ^ 
the  j 

I  Faith  of 
the  cen- - 
turion 


264  THIRD  SUNDAY  AFTER  EPIPHANY. 

Performing  that  fully,  which  the  centurion  de- 
sired faithfully  ;  "  his  servant  was  healed  in 
the  same  hour  :"  verse  13. 
\  Promising  farther  also,  that  other  Grentiles,  even 
from  all  the  quarters  of  the  world,  shall  come 
unto  him,  and  "  rest  with  Abraham,  Isaac,  and 
Jacob,  in  the  kingdom  of  heaven,"  verse  11. 
Persuading  Christ  to  cure  his   servant,   verse 

5,  6. 
Dissuading  Christ  to  come  into  ^  unfit. 

his  house  because  it  was  \  unnecessary. 

Unfit;  "I  am  not  worthy  that  thou  shouldest  come  under  my 
roof."  Surely,  this  captain  was  a  man  of  great  worth,  a  devout 
man,  for  he  builded  a  synagogue  ;  a  good  man  to  the  common- 
wealth wherein  he  lived,  one  that  loved  the  nation  of  the  Jews,  a 
man  of  such  a  faith  as  that  Christ  found  none  so  great  in  all  Israel, 
verse  10,  a  loving  master  to  his  servants,  as  this  act  declares,  a 
man  of  command  and  authority,  verse  9,  yet  this  great  worthy 
confesseth  himself  unworthy  ;  like  the  wheat-ear  which  hangs  its 
head  down  lowest,  when  it  hath  most  corn.  By  this  example  learn 
lowliness  of  mind.  When  the  sun  is  right  over  our  heads,  our 
shadows  are  most  short ;  even  so  when  we  have  the  greatest  grace, 
we  must  make  the  least  show. 

Unnecessary  ;  because  Christ  can  help  the  distressed  only  with 
his  word,  even  one  word,  which  he  proves  "  a  minori  ad  majus  ;" 
(I  am  a  man  under  the  authority  of  another,  &c.)  I  am  a  man, 
but  thou  art  God  ;  I  am  under  another,  but  thou  art  Lord  of  all ; 
I  have  soldiers  obedient  to  me  ;  for  albeit  usually  men  of  that  pro- 
fession are  rude,  yet,  I  say  to  one,  go,  and  he  goeth  ;  unto  another, 
come,  and  he  cometh  ;  and  therefore  sickness,  which  is  thy  soldier, 
if  thou  speak  the  word  only,  will  depart :  say  to  the  palsy,  go,  and 
it  will  go ;  say  to  thy  servant's  health,  come,  and  it  will  come. 

"  I  have  not  found  so  great  faith."  He  might  have  remembered 
in  this  noble  captain,  bounty,  love,  devotion,  humility  ;  but  he 
commends  faith  most  of  all,  as  being  indeed  the  ground  of  all ; 
without  which  one  virtue  the  rest  are  sin :  Rom.  xiv.  23.  Heb. 
xi.  6. 


THIKD  SUNDAY  AFTER  EPIPHANY.  265 

THE  EPISTLE. 
RoM.  xiii.  1. — ^^  Let  every  soul  submit  himself,"  cj-c. 

.Proposition:  Let  every  soul  suLmit  himself 

(       to  the  authority  of  the  higher  powers. 

This  Epistle  consists  j  Reason :  for  there  is  no  power  but  of  God,  &c. 

of  three  parts  ;  a    ^  Conclusion  :  wherefore  ye  must  needs  obey, 

/     giving  to  every  Man  his  duty  ;  tribute  to 

V     whom  tribute,  &c. 

The  proposition  is  peremptory,  delivered  not  narratively,  report- 
ing what  others  hold  meet ;  but  positively,  importing  what  God 
would  have  done ;  not  advised  only  by  Paul,  but  devised  by  Christ, 
as  a  command,  in  imperative  terms,  expressly  ;  Let  every  soul  be 
subject.     In  which, 

,     _  ..    r  To  submit  ourselves. 
Observe  the  i  ^^^^\*.^    i  °/^  *^''  }  Belonging  indifferently  to  all ; 
I     c[ua  1  y  j     u  y      i       -^^^  every  soul,  &c. 

"  Let  every  soul."  That  is,  every  Man :  putting  the  principal 
part  for  the  whole.  So  Gen.  xlvi.  27.  "  All  the  souls  of  the  House 
of  Jacob,  which  came  into  Egypt,  are  seventy  :"  that  is,  as  Moses 
expounds  himself,  Deut.  x.  22,  seventy  persons.  If  any  demand, 
why  Paul  said  not,  let  everybody,  but  every  soul  ?  Divines  an- 
swer fitly,  to  signify  that  we  must  obey,  not  in  outward  shows  only, 
but  in  truth  and  in  deed ;  "Not  with  eye  service,  but  in  singleness 
of  heart." 

This  universal  note  confutes  as  well  the  seditious  Papist,  as  the 
tumultuous  Anabaptist.  The  Papist,  exempting  Clergymen  from 
this  obedience  to  secular  powers :  a  doctrine  not  heard  in  the 
Church  a  thousand  years  after  Christ. 

Bernard,  out  of  this  place  reasoneth  thus  with  an  Archbishop  of 
France  :  "  Let  every  soul  be  subject :"  if  every,  then  yours  :  I  pray, 
who  doth  except  you  Bishops  ?  So  Chrysostom,  Theodoret,  Q^cu- 
menius,  Theophylact,  upon  this  text  expressly  :  Clergymen  are 
not  excepted  ;  ergo,  not  exempted, 

Gregory  the  Great,  one  of  the  most  learned  Popes,  allegeth  this 
gloss  :  Power  (saith  he)  over  all  men  is  given  to  my  Lord  Mauritius 
the  Emperor,  from  heaven  :  and  lest  any  should  imagine  Priests 
exempted,  he  saith  in  the  same  place,  to  the  same  Prince :  "  I 

19 


266  THE   EPISTLE. 

liavc  committed  my  priests  to  vour  hands."  And  Epist.  lib.  2,  Epist. 
103.  "  Christ  hath  appointed  Mauritius  to  be  ruler,  not  over  sol- 
diers only,  but  over  priests  also." 

Justinian,  T\'ho  favoured  the  Church,  and  of  all  other  emperors, 
enlarged  most  the  privileges  of  Churchmen,  enacted  this  law  :  "Let 
no  Bishop  be  brought  or  presented  against  his  "will,  before  the 
Captain  or  Civil  Judge,  unless  the  Prince  shall  so  command." 

Our  Saviour  Christ,  the  best  interpreter  of  God's  law,  doth  show- 
both  by  precept  and  practice,  that  Clergymen  owe  subjection  and 
loyalty  to  the  civil  Magistrate.  So  Bernard  writes  :  Howsoever  you 
Bishops  hold  yourselves  free,  yet  Christ  aliter  jussit,  aliter  gessit. 
"He  taught  otherwise,"  Luke  xx.  25,  speaking  unto  Priests; 
"  Give  to  Cffisar  the  things  which  are  Caesar's."  He  wrought 
otherwise  :  for  being  a  Priest  and  a  Prophet,  he  submitteth  himself 
to  the  Boman  Magistrate,  confessing  the  President's  power  to  be 
from  heaven. 

His  Apostles  did  tread  in  their  Master's  steps,  Acts  xxv.  Paul 
appealed  unto  Cresar,  and  appeared  before  Csesar,  as  his  lawful 
governor.  Saint  Jude  detested  them  for  false  Prophets,  who  "  de- 
spised government,  and  spake  ill  of  those  that  are  in  authority." 
Saint  Peter  exhorted  all  men  "  to  submit  themselves  unto  God's  ordi- 
nance, whether  it  be  to  the  King,  as  to  the  superior,  or  unto  the 
governors,  as  unto  them  that  are  sent  of  him  for  the  punishment 
of  evil  doers,  and  for  the  praise  of  them  that  do  well." 

I  will  not  write  Iliads  after  Homer,  nor  dispute  this  point  after 
those  reverend  Fathers  of  incomparable  judgment  and  industry, 
Jewel,  Bilson,  Andrews,  in  dispari  genere  par  laus — "of  equal 
worth,  though  of  different  parts."  Each  of  them  have  fought  the 
battle  of  the  Lord  valiantly  :  the  first  with  a  sword  :  the  two  latter 
have  stabbed  the  Pope's  Supremacy  with  a  dagger,  even  to  death. 

Secondly :  Libertines  and  Anabaptists  are  confounded  by  this 
universality,  who  think  themselves  free  from  all  laws.  In  Germany 
they  would  have  framed  a  politic  body,  like  the  body  of  Polyphemus, 
without  his  eye ;  or  like  the  confused  Chaos  in  old  time,  when  height 
and  depth,  light  and  darkness  were  mingled  together.  Our  Apostle 
teacheth  here,  that  some  must  be  subject,  others  sovereign ;  some 
low,  some  high  ;  some  rule,  some  obey :  popular  equality  is  the 
greatest  inequality,  void  of  all  name,  nurture,  and  nature  of  a 
common  weal. 

The  ground  on  which  Anabaptists  have  framed  their  anarchy,  is 
James  ii.  1.  "  My  brethren,  have  not  the  faith  of  our  Lord  Jesus 
in  respect  of  persons."     If  no  respect  of  persons,  no  distinction  ; 


FOURTH   SUNDAY  AFTER  EPIPHAXY.  267 

if  no  distinction,  -why  should  there  be  difference  between  bond  and 
free,  prince  and  people?  Answer  is  made,  that  St.  James  saith 
not,  "have  no  respect  of  persons  ;"  but,  "  Have  not  the  faith  of 
Christ  in  respect  of  persons ;"  as  he  doth  interpret  himself  in  the 
verse  following,  he  speaks  of  grace  not  of  place.  •  All  men  are 
fellows  in  regard  of  the  common  faith  and  spiritual  grace :  but  all 
men  are  not  fellows  in  respect  of  authority  and  place  ;  for  some  be 
parents,  others  children ;  some  masters,  others  servants ;  some  com- 
moners, others  commanders. 

Beasts  and  devils  observe  order.  Cyprian,  De  Yanitat.  Idol. 
Rex  unus  est  apibus,  et  dux  unus  in  gregibus.  Among  bees  there 
is  one  Master ;  among  flocks  of  sheep,  one  Bellwether.  The  Cranes 
have  their  Captain,  whom  they  follow  in  exact  order.  Albeit  the 
grasshopper  hath  no  king,  yet  go  they  forth  all  by  bands.  In  hell, 
which  is  the  kingdom  of  confusion,  there  is  a  distinction  of  persons 
and  order ;  otherwise  Beelzebub  could  not  be  chief  of  devils. 

The  Libertines  have  wrested  also  that  text  of  Paul,  1  Tim.  i.  9. 
"  The  law  is  not  given  unto  the  just  or  righteous  man:"  ergo,  good 
men  are  exempted  from  obedience  to  laws.  It  is  answered  aptly, 
"  that  the  just  man  doth  well,  not  for  fear  of  punishment,  as  com- 
pelled by  laAv,  but  of  grace  and  mere  love  toward  God  and  good- 
ness;" Theophylact.  Albeit  there  were  no  king,  nor  law  to  com- 
mand him,  he  would  be  a  king  and  a  law  to  himself,  obeying  higher 
powers  of  his  own  accord,  with  all  his  heart  and  soul.  Thus  every 
person,  as  well  Christian  as  Heathen,  Ecclesiastical  as  Laic,  must 
submit  himself  to  superior  powers. 

"  Submit  himself."  To  be  subject,  is  to  suffer  the  Prince's  will 
to  be  done,  aut  a  nobis,  aut  de  nobis,  either  of  us,  or  on  us  :  of  us, 
when  he  commands  for  truth ;  on  us,  when  he  commands  against 
the  truth :  either  we  must  be  patients  or  agents  :  agents,  when  he 
is  good  and  godly  ;  patients,  when  he  is  tyrannous  and  wicked. 
We  must  use  not  a  sword,  but  a  buckler  against  a  bad  prince.  Saint 
Paul  here  doth  not  say;  let  every  soul  be  subject  to  Christian  and 
virtuous  governors,  but  indefinitely  to  Potentates,  in  that  they  be 
Potentates :  as  St.  Peter  expressly  :  "  not  only  to  the  good  and 
courteous,  but  also  to  the  froward." 

If  Peter  and  Paul  enjoined  all  men  in  their  time,  to  submit  them- 
selves unto  governors,  albeit  they  were  worshippers  of  devils,  and 
cruel  persecutors  of  Christians;  how  much  more  should  we  now 
respect  and  honor  religious  Kings  which  are  defenders  of  the  faith, 
and  nursing  Fathers  unto  the  Church  ?  as  Caesar  Baronius  hath  well 
observed  against  the  bloody  practices  of  turbulent  statizing  Jesuits. 


2G8 


THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 


I  have  read  and  heard  that  the  Jesuits  are  desirous  to  purge  St.- 
Paul's  Epistles,  especially  this  to  the  Komans,  as  being  herein  more 
Lutheran  than  Catholic.  This  text  of  all  others,  "Let  every  soul 
be  subject  to  the  higher  powers,"  is  much  against  their  humor  and 
honor.  How  Pope  Boniface  the  Eighth,  and  other  Papists,  have 
wronged  this  Scripture,  both  in  their  precepts  and  practices,  is 
seen  of  all  Christian  people,  felt  of  all  Protestant  princes. 

"Higher  powers."  Not  highest  only,  for  we  must  obey  the  sub- 
ordinate magistrate  so  well  as  the  supreme.  So  that  this  proposi- 
tion hath  three  large  "^lextensions;  every  soul,  in  everything,  must 
subject  himself  to  every  superior.  "  Be  wise  now  therefore,  0  ye 
Kings  :  understand  ye  that  are  Judges  of  the  earth ;"  the  Church  of 
Rome  doth  lessen  all  this  extent. 

Clergymen  are  exempted ;  ergo,  not  every  soul.  Causes  eccle- 
siastical are  excepted;  ergo,  not  in  everything.  The  pope  may 
depose  what  higlier  powers  he  list ;  ergo,  not  to  every  superior,  but 
only  to  those  whom  his  holiness  doth  not  curse.  Thus  some  princes 
only  may  command  some  men  only,  in  some  matters  only:  whereas 
Paul  here,  "Let  every  soul  submit  himself  to  the  authority  of  the 
higher  powers,"  &c. 

"  For  there  is  no  power."  The  reason  is  threefold,  drawn  from 
the  threefold  good : 

'  the  excelloace  f  Ordaiuor ;  "  there  is  no  power  but  of  God." 

of  the  \  Ordiuation  ;  "  the  powers  are  ordained,  or  ordered." 

r  Culpae ;  "  whosoever  resisteth  the  power,  re- 
resist,  is  evil:  )      sisteth  the  ordinance  of  God." 
malum  J  Poenoc ;  "  they  that  resist,  shall  receive    to 

'       themselves  damnation." 
utility,       Submit  ourselves,  is  good :  because  the  Magistrate  "is   the 
for  to       1       Minister  of  God  for  our  good,"  for  the  good  of  peace,  pro- 
tection,justice,  religion,  and  the  like.     "  For  this  cause  we 
pay  tribute,  because  they  are  the  servants  of  God,  serviug 
in  this  very  tJiing." 
Pleasure,  we  must  obey  for  conscience  :  the  which,  unto  the  disobedient, 
is  a  perpetual  hell;  but  unto  such  as  obey  God's  ordinance,  is  a  con- 
tinual feast. 

"  No  power  but  of  God."  An  argument  from  the  Author  of 
authority ;  all  higher  powers  are  from  the  highest  power,  unto 
whom  all  creatures  must  be  subject.  It  happencth  often  that  the 
Ruler  is  not  of  God:  "  they  have  set  up  kings,  but  not  by  me ; 
they  have  made  princes,  and  I  knew  it  not."  And  the  manner  of 
getting  kingdoms  is  not  always  of  God.  Alexander  VL  obtained 
the  Popedom  by  giving  himself  to  the  devil.  Phocas  by  sedition 
got  his  Empire.  Richard  III.  came  to  the  crown  of  England  by 
butchering  his  nephews,  and  others  of  the  blood  royal ;  yet  the 


From- 


FOURTH   SUNDAY  AFTER   EPIPHANY.  269 

power  itself  is  ever  from  God:  "By  me  Kings  reign."  "Thou 
could'st  have  no  power  (saith  Christ  to  Pilate)  except  it  were  given 
thee  from  above." 

"The  powei'S  that  be,  are  ordained  of  God."  Insinuating  that 
the  Magistrate  is  not  from  God,  after  any  common  manner  as  all 
things  are,  but  after  a  more  special  fashion  ordained.  The  Lord 
is  the  God  of  order,  and  order  is  the  good  of  every  creature,  with 
whom  it  is  better  not  to  be  than  to  be  out  of  order. 

"  Whosoever  therefore  resisteth."  If  there  be  no  power  but  of 
God,  and  nothing  done  by  God  but  in  order ;  he  that  resisteth 
authority,  resisteth  God's  ordinance.  So  the  Lord  himself  said  to 
Samuel :  "  They  have  not  cast  thee  away,  but  they  have  cast  me 
away,  that  I  should  not  reign  over  them."  And  he  might  have 
said  of  princes  as  he  doth  of  preachers,  "  he  that  despiseth  you, 
despiseth  me."  For  he  said  of  both  ;  "I  have  said  ye  are  gods." 
As  God  is  a  great  King,  so  a  King  is  as  it  were  a  little  God.  He 
therefore  that  resisteth  the  prince,  resisteth  him  that  sent  him, 
Almighty  God,  the  King  of  kings,  and  Lord  of  lords  :  1  Tim.  vi.  15. 

„,,  ^1-1         r  ,1  •  f  1-  Proper,  God's  law. 

There  are  two  binders  01  the  conscience  :  <  c   t  nr     .  i 

I  z.  Improper,  Man  slaw. 

God's  holy  word  hath  absolute  and  sovereign  power  to  bind  the 
conscience,  for  God  is  Lord  of  conscience,  creating  it,  and  govern- 
ing it,  and  only  knowing  it. 

The  laws  of  men  improperly  bind  conscience,  not  by  their  own 
virtue,  but  by  the  power  of  God's  law,  which  here  and  elsewhere 
commands  obedience  to  princes.  He  therefore  that  willingly  with 
a  disloyal  mind  breaks  any  wholesome  laws  of  men,  is  guilty  of  sin 
before  God:  "  They  should  not  be  esteemed  as  mere  human  tradi- 
tions, inasmuch  as  they  are  founded  on  general  law,  and  have  evi- 
dent approval,,  even  from  the  mouth  of  Christ."  Calvin.  So  St. 
Augustine  notably:  "Do  the  emperors  command?  Christ  also 
commands :  for  when  they  command  what  is  good,  it  is  not  com- 
manded by  them,  but  by  Christ." 

"  They  that  resist  shall  receive  to  themselves  damnation."  It 
may  be  construed  either  of  temporal  punishment  or  eternal  judg- 
ment ;  of  temporal,  for  the  wrath  of  a  king  is  like  the  roaring  of  a 
lion:  " he  that  provoketh  him  unto  anger  sinneth  against  his  own 
soul." 

By  the  laws  of  England  a  traitor  convicted  and  attainted,  hath 
his  judgment  to  be  drawn  from  his  prison  to  the  place  of  execution, 
as  being  unworthy  to  tread  any  more  upon  Mother  Earth ;  and 


270  THE    OFFICIAL    CALENDAK    OF   THE    CnURCH. 

that  baclcvrard  with  liis  head  downward,  for  that  he  hath  been 
retrograde  to  natural  courses  ;  after,  hanged  up  by  the  neck  between 
Heaven  and  Earth,  as  deemed  miworthj  of  both :  his  privy  parts 
are  cut  off,  as  being  unprofitably  begotten,  and  unfit  to  leave  any 
generation  after  him  :  his  bowels  and  entrails  burned,  which  inwardly 
had  conceived  and  concealed  such  horrible  treason  ;  then  his  head 
cut  off,  which  imagined  the  mischief:  last  of  all  his  whole  body 
quartered,  and  made  a  prey  for  the  birds  of  the  air,  as  one  said  of 
a  Romish  treacherous  Jesuit : 

"  Sic  bene  pascit  aves,  qui  male  pavit  oves." 
The  fattening  Luzzard  feeds  on  liiin, 
Who  starved  his  flock  with  evil  whim. 

How  rebels  have  ruinated  utterly  themselves,  and  their  families, 
all  Histories  are  full  of  tragical  examples :  acquirunt  sibi  damna- 
tionem,  as  it  is  in  the  vulgar ;  they  do  not  only  receive,  but  pull 
upon  themselves  heavy  judgments. 

Again,  this  may  be  construed  of  eternal  damnation,  as  is  manifest 
in  Core,  Dathan,  and  the  rest  of  that  conspiracy,  who  went  down 
quick  to  hell.  If  murder  be  fitly  termed  a  crying  sin,  then  treason 
may  well  be  called  a  roaring  sin. 

For  as  he  that  robs  a  scholar  is  said  to  rob  many :  so  the  traitor 
that  murders  a  prince,  kills  man}^,  sometimes  the  whole  State ;  the 
which  assuredly  cries  aloud  to  the  Lord,  in  such  sort,  that  it  awaketh 
him,  and  often  calls  him  to  speedy  judgment. 

"  He  is  the  minister  of  God  for  thy  wealth."  K  he  be  a  good 
prince,  he  is  the  cause  of  thy  good,  temporal  and  eternal ;  if  an 
evil  prince,  ho  is  an  occasion  of  thine  eternal  good,  by  thy  temporal 
evil.  "If  a  good  king,  he  is  thy  nurse:  receive  thy  nourishment 
with  obedience  ;  if  evil,  he  is  thy  tempter:  receive  thy  trial  w^ith 
patience."  Aug.  So  there  is  no  resistance;  either  thou  must  obey 
good  governors  willingly,  or  endure  bad  tyrants  patiently. 

Magistrates  are  God's  Ministers  :  ergo,  subordinate  to  God.  If 
then  higher  powers  enjoin  things  against  him,  who  is  higher  than 
the  highest,  "  It  is  better  to  obey  God  than  men."  Saith  Augus- 
tine, "  In  that  thou  fearest  God's  power,  fear  not  man's  power." 
As  Julian's  soldiers  would  not  worship  idols  at  his  command,  yet 
when  he  led  them  against  an  enemy,  they  obeyed  most  readily : 
"  They  distinguished  between  the  Lord  temporal  and  the  Lord 
eternal,  and  yet  they  were  subject,  on  account  of  the  Lord  eternal." 
As  all  power  is  from  God,  so  for  God:  and  therefore  when  the 


FOURTH    SUNDAY  AFTER   EPIPHANY.  271 

prince  commands  against  truth,  it  is  our  duty  to  be  patient,  and  not 
agent. 

"For  this  cause  pay  ye  tribute."  Subsidies  are  the  king's  sti- 
pend or  pay :  for  he  is  the  Minister  of  God,  and  great  servant  ot 
the  State.  So  St.  Paul  expressly,  serving  for  the  same  purpose  ; 
not  to  take  his  own  ease,  but  to  wake  when  others  sleep ;  taking 
such  care,  that  all  men  else  may  live  without  care.  "  Great  wealth 
is  great  servitude ;  for  to  Caesar  himself,  to  whom  all  things  were 
lawful,  many  things,  because  of  this,  were  not  allowed ;"  Seneca. 
Erasmus  wittily :  "  Princes  are  miserable,  if  they  understand  their 
own  evils  ;  and  more  miserable,  if  they  do  not  understand  them." 
A  prince  must  be  like  Job,  "  eyes  to  the  blind,  and  feet  to  the  lame." 
Be  ye  wise  therefore,  ye  kings.  Intelligere  est  intus  legere  ;  they 
must  not  altogether  hang  upon  the  alms-baskef  of  their  counsel, 
but  understand  of  themselves  in  some  measure  those  things  which 
concern  their  places  :  Erudimini  qui,  quia  judicatis.  "  Ye  should 
be  learned,  because  ye  are  judges." 

"Wherefore  ye  must  needs  obey."  Because  all  powers  are  of 
God ;  because  they  bring  with  them  the  good  of  order ;  because  it 
is  a  sin  to  disobey ;  because  judgment  temporal  and  eternal  accom- 
pany this  sin  ;  because  government  is  the  means  of  our  weal,  because 
kings  are  hired  by  tribute  to  serve  their  servants,  and  care  for  their 
subjects.  It  is  necessary  we  should  obey,  both  ex  necessitate  finis 
et  prsecepti;  for  hereby  we  shall  do  that  which  is  acceptable  to 
God,  and  profitable  to  ourselves  :  acceptable  to  God,  enjoining 
obedience;  profitable  to  ourselves,  enjoying  the  good  of  government, 
that  we  may  lead  a  quiet  and  peaceable  life  in  all  godliness  and 
honesty. 

"Not  only  for  fear  of  vengeance,  but  also  because  of  conscience." 
Thus  all  must  obey;  bad  men  for  fear,  good  men  for  love.  The 
King's  Bench  compels  the  one,  for  he  beareth  not  the  sword  in 
vain  ;  but  the  Chancery  moves  the  other  :  and  therefore  the  Papists 
and  Schismatics  are  not  good  men,  in  pretending  conscience  for 
their  disobedience  to  the  Civil  Magistrate.  For  as  a  learned 
Father  of  our  Church  observes  excellently:  "A  man  may  do  that 
with  a  safe  conscience,  which  he  must  do  for  conscience."  Tortura 
Torti. 

"Tribute  to  whom  tribute."  Sovereign  sublimities  on  earth  are 
gods  among  men,  in  respect  of  their  attributes  and  tributes.  Al- 
mighty God  himself  expects  and  receives  at  our  hands  his  imme- 
diate rents,  as  prayer  and  thanksgiving ;  the  rest  as  tithes  and 
tributes  he  doth   accept,  being  faithfully  paid  unto  his  stewards 


-iiZ  THE    OFFICIAL    CALENDAR   OF   THE    CHURCH. 

and  vicegerents.  It  is  very  remarkable  that  our  Saviour  never 
did  an  J  miracle  about  honour  or  money,  except  that  one  for  giving 
tribute  to  CiBsar.  "  For  we  must  give  to  Caesar  the  things  -which, 
appertain  to  Cresar,  honour  to  whom  honour,  tribute  to  whom  tri- 
bute :"  but  how  much,  is  not  defined  by  Christ  or  Paul.  They  leave 
that  (as  Bishop  Latimer  observes)  to  Caesar's  Council  for  to  deter- 
mine. Wherefore  let  all  such  as  are  in  commission  for  the  subsidy, 
remember  that  excellent  speech  of  Salvianus  :  "  The  Levy  is  more 
distressing  and  odious,  when  the  burden  of  all  does  not  sustain  all, 
because  the  tribute  of  riches  oppresses  the  poor,  and  the  weaker 
bear  the  burdens  of  the  stronger ;  they  endure  things  diverse  and 
dissimilar,  envy  and  want ;  for  there  is  envy  in  the  payment,  and 
want  in  the  power  to  pay." 


THE  GOSPEL. 

Matt.  vlii.  23.     "And  tvlien  he  entered  into  a  ship,  Ms  disciples 
followed  Mm,"  ^'c. 

St.  Matthew  reports  in  this  Scripture  two  miracles,  one  wrought 
by  Christ  in  the  water,  another  on  the  land. 

The  first  is  both  an   J  ,,        '^' 
I  Mystery. 

In  the  story  two  things  arc  to  f  shipping  1     ^  pi    •  , 
be  considered  especially  :  the        1  sailing     j 

Tr,  v.;c  -.i,:,,,,-„™ +^„      ■  J.      1  11       f  1-  That  he  entered  himself. 

In  his  .h.pping  t^vo  points  observable  :  |  o.  ^hat  his  Disciples  followed  him. 

In  sailing  two  principal  occur-  f  raging  7    f     t 
rences  are  to  be  noted  also :  the   1  stilling  C  ^ 

[^Sudden:  "Behold  there  arose." 
The  tempest  is    j  Great :   "  so  that  the  ship  was  covered  with 
waves:"  and  Christ   (who    was   to   comfort 
and  help  all)  was  asleep. 
1.   Christ  awaketh :   "his   Disciples   came,    and 
awoke  him,  saying,  Master,  save  us,"  &g. 
In  the  stilling  \  2.  The  Disciples   are   rebuked :  "  Why  are  ye 
of    the    tempest  J      fearful,  0  ye  of  little  faith  I" 
four   things    are  S  3.  The  tempest  calmed:  "  He  rebuked  the  winds 
reo;ardable :  j      and  the  sea." 

4.  The  beholders  of  this  miracle  wondered,  say- 
ing, "What  manner  of  man  is  this,"  &;c. 


said  here  to  be 


FOURTH   SUNDAY  AFTER   EPIPHANY.  2T3 

"Jesus  entered  into  a  ship."  As  the  superstitious  Papists  in 
latter  days  assigned  several  saints  for  several  services  ;  as  ApoUonia 
for  the  tooth-ache ;  for  hogs,  St.  Anthony ;  for  horses,  St.  Loy ; 
for  soldiers,  St.  Maurice;  for  seamen,  St.  Nicholas,  &c.  So  the 
gross  idolatrous  Heathen  in  old  time,  marshalled  their  gods  into 
several  ranks,  allotting  Heaven  for  Jupiter,  Hell  for  Pluto,  the  Sea 
for  Neptune. 

Christ  therefore  to  show  their  vanity,  and  to  manifest  himself  to 
be  the  sole  commander  of  the  world,  so  soon  as  he  had  wrought 
miracles  on  the  land  in  healing  the  leper,  v.  3,  in  curing  the  Cen- 
turion's servant,  v.  13,  in  casting  out  devils,  v.  16,  in  helping  all 
that  were  sick,  v.  17,  he  comes  now  (saith  Origen)  to  show  wonders 
on  the  sea. 

We  need  not  then  exhibit  supplications  either  unto  the  no  Gods 
of  the  Gentiles,  or  many  Gods  of  the  Papists,  importuning  the 
Virgin  Mary  for  evei'y thing,  as  if  her  son  Jesus  were  still  a  babe, 
not  able  to  help.  For  if  we  be  scholars,  he  is  our  St.  Gregory,  the 
God  of  wisdom:  if  soldiers,  he  is  our  Mars,  the  God  of  hosts;  if 
we  desire  to  live  in  quietness,  he  is  the  God  of  peace  ;  if  Mariners, 
he  is  our  Nicholas  and  Neptune,  that  enters  into  the  ship,  and  calms 
the  tempest.  "  If  we  ascend  up  into  heaven,  he  is  there  ;  if  we 
descend  down  into  hell,  he  is  there  also ;  if  we  take  the  wings  of 
the  morning,  and  dwell  in  the  uttermost  part  of  the  sea,  yet  thither 
shall  his  hand  lead  us,  and  his  right  hand  hold  us :"  having  all 
power  over  all  things  in  all  places,  and  doing  whatsoever  he  will  in 
heaven,  earth,  sea.     Psalm  cxxxv.  G. 

St.  Matthew,  ver.  18  of  this  chap,  and  St.  Mark,  chap.  iv.  ver. 
86,  intimate  another  reason  why  Christ  entered  into  the  ship : 
namely,  to  shun  the  multitudes  of  people :  for  as  the  Sun,  though 
a  most  glorious  creature,  oculus  mundi,  the  world's  eye,  is  regarded 
little,  because  it  shineth  every  day ;  so  Ministers,  the  light  of  the 
world,  are  eclipsed  much  by  the  gross  interposition  of  earth.  It  is 
true  that  familiarity  breeds  contempt,  and  as  true,  cujus  persona 
despicitur,  ejus  prjedicatio  contemnitur ;  and  therefore.  Clergymen 
as  Christ  here,  must  upon  occasions  often  withdraw  themselves  a 
turba  turbulenta. 

Bartholomteus  Anglicus  mentioneth  a  lake  in  Ireland,  in  which 
if  a  staff  be  put,  and  tarrieth  any  long  time  therein,  the  part  that 
is  in  the  earth  is  turned  to  iron,  and  the  part  in  the  water,  stone, 
only  the  part  above  the  water  remains  in  its  own  kind.  So  it  is 
with  Aaron's  rod,  and  with  the  Crozier  staff;  if  it  stick  long  in  the 
common  puddle,  it  will  not  divide  the  waters  aright,  but  become  so 


274  THE    OFFICIAL    CALENDAE    OF   THE    CHUECH. 

rustj  as  iron,  so  stony  as  flint ;  only  that  rod  is  like  itself,  which 
is  above  the  waters,  above  the  stream,  above  the  people.  The  vul- 
gar is  like  tapestry :  the  further,  the  fairer,  but  the  nearer  you  come, 
the  worse  they  are.  He  that  is  pinned  as  a  cognizance  to  the 
town-coat,  and  depends  upon  the  common  sleeve,  pendet  magis 
arbore  quam  qui  pendet  ab  alta,  is  as  base  as  a  sign  that  hangs  on  a 
painted  may-pole.  Paul  then  had  a  good  cause  to  desire  that  he 
might  be  delivered  from  unreasonable  men ;  and  Christ  here,  to 
decline  troublesome  troops,  entering  into  a  ship  with  his  Disciples. 

Our  Saviour  Christ  could  have  walked  on  the  water,  as  he  did, 
Matt,  xiv.,  or  else  dry  up  the  water,  as  he  did  for  the  Children  of 
Israel,  Exod.  xiv.,  but  he  did  neither ;  for  if  he  should  have  used 
his  omnipotent  power  in  everything  as  God  no  body  would  have 
believed  him  to  be  man ;  he  did  therefore  take  this  course  in  the 
whole  of  his  life,  to  manifest  both.  If  he  were  not  God,  whom 
did  Gabriel  call  Lord?  If  not  man,  whom  did  Mary  bear  in  her 
womb  ?  If  not  God,  whom  did  the  wise  men  worship  ?  If  not 
man,  whom  did  Joseph  circumcise  ?  If  not  God,  who  promised 
Paradise  to  the  thief?  If  not  man,  whom  hanged  on  the  Cross? 
If  not  God,  who  rebuked  the  winds  and  the  seas?  If  not  man,  who 
slept  in  the  ship  ?  If  not  God,  who  raised  the  tempest  ?  If  not 
man,  who  went  into  this  bark  ? 

"His  Disciples  followed  him."  A  ship,  as  Hilary  notes,  doth 
fitly  resemble  the  Church  of  Christ :  for  as  a  ship  is  small  in  the 
foredeck,  broad  in  the  middle,  little  in  the  stern :  so  the  Church  in 
her  beginning  and  infancy,  was  very  little  ;  in  her  middle  age 
floui'ishing,  but  in  her  old  age,  her  company  shall  be  so  small,  and 
her  belief  so  weak,  that  when  the  Son  of  God  shall  come  to  judge 
the  sons  of  men,  he  shall  scarce  find  any  faith  on  earth.  Luke 
xviii.  8. 

It  is  observable,  that  Christ  and  his  Disciples  sailed  all  in  one 
ship:  he  did  enter  in  first,  and  his  Disciples  followed.  "The 
world  being  but  one,  teacheth  us  that  there  is  but  one  God," 
Athenagoras ;  one  God,  that  there  is  but  one  Church ;  one  Church, 
one  truth :  and  therefore  as  the  Church  is  called  by  Paul,  Columna 
veritatis ;  so  by  Solomon,  Columba  unitatis,  Cant.  vi.  8.  "  My 
dove  is  alone." 

Noah's  Ark  represents  the  Church :  all  in  the  Ark  were  saved, 
all  out  of  the  Ark  perished.  All  that  continue  with  Christ  in  his 
ship  are  secure,  though  the  sea  make  a  noise,  and  the  storms  arise : 
but  he  that  utterly  forsakes  the  ship,  and  swims  either  in  the  cock- 
boat of  Heretics,  or  upon  the  windy  bladders  of  his  own  conceits, 


FOURTH   SUNDAY  AFTER   EPIPHANY.  275 

shall  never  toucli  the  land  of  the  living.  As  in  Solomon's  temple 
there  were  three  rooms,  the  porch,  the  body,  the  sanctum  sanctorum  ; 
so  likewise  in  Christianity,  we  cannot  enter  into  the  holiest  of  holy, 
but  by  the  Church,  nor  into  the  Church,  but  by  the  porch  of  Bap- 
tism. First,  there  must  be  shipping ;  then,  sailing ;  last  of  all, 
arriving.  First,  we  must  be  shipped  with  Christ  in  Baptism  ;  after, 
sail  with  him  in  the  pinnace  of  the  Church,  or  else  we  shall  never 
anchor  in  the  haven  of  happiness. 

St.  Matthew  doth  use  the  word  "follow;"  insinuating  that  all 
Christ's  Disciples  ought  to  follow  him,  as  himself  saith :  "  If  any 
will  be  my  Disciple,  let  him  forsake  himself,  and  take  up  his  cross, 
and  follow  me." 

Some  in  their  high-towering  thoughts  and  immoderate  zeal,  run 
before  Christ,  as  James  and  John :  others  go  cheek  by  jole  with 
him,  as  Pelagians,  and  all  such  as  mingle  their  merit  with  Christ's 
mercy,  making  him  but  half  a  Mediator.  Others  follow  Christ,  but 
afar  off,  as  Peter,  Matt.  xxvi.  58.  Others  follow  Christ  near,  but 
not  for  Christ,  nor  for  love,  but  for  loaves,  as  the  people,  John  vi. 
26.     Few  follow  him  in  a  troublesome  sea,  as  the  Disciples  there. 

The  people  followed  him  in  the  plain,  not  up  to  the  mountain, 
nor  into  the  sea  :  but  Christ  leaving  the  multitude,  would  have  his 
company  tossed  in  the  waves  of  affliction,  lest  they  should  be  puffed 
up  with  presumption  and  pride. 

Apollonius  writes  of  certain  people  that  could  see  nothing  in  the 
day,  but  all  in  the  night.  In  like  manner  many  men  are  so  blinded 
with  the  sunshine  of  prosperity,  that  they  see  nothing  belonging 
unto  their  good ;  but  in  the  winter  night  of  misery ;  schola  crucis, 
schola  lucis,  "  The  school  of  the  cross  is  the  school  of  glory."  The 
palsy-man  lying  in  his  bed,  desired  to  be  brought  unto  Christ. 
Ptolom82us  Philadelphus,  being  so  sickly  that  he  could  not  follow 
.  worldly  delights  as  he  was  wont,  gave  himself  to  reading,  and  builded 
that  his  renowned  library.  The  Disciples  here  seeing  the  wonders 
of  the  deep,  and  dangers  of  the  sea,  were  humbled  in  fear,  and 
raised  up  in  faith. 

'•And  behold  there  arose  a  great  tempest."  Until  Christ  was  in 
the  ship,  there  was  no  storm.  While  men  have  pillows  sewed  under 
their  elbows,  all  is  peace  ;  but  so  soon  as  Christ  rebukes  the  world 
of  sin,  the  wicked  are  like  the  raging  sea,  that  cannot  rest,  whose 
waters  cast  up  dirt  and  mire. 

John  Baptist  raised  such  a  storm  by  preaching  against  Herod, 
that  it  cost  him  his  head.  When  Paul  preached  at  Athens,  Corinth, 
Ephesus,  &c.,  there  followed  always  tumults  and  uproars  among  the 


276  THE    OFFICIAL   CALENDAR   OF  THE   CHURCE. 

people.  When  Lutliei'  first  preached  the  Gospel,  instantly  there 
was  great  thimclcring  from  Rome,  a  great  tempest  in  Germany, 
France,  England,  Scotland,  and  in  the  whole  Christian  world. 

This  storm  was  not  by  chance,  hut  raised  by  God's  providence, 
who  brings  the  winds  out  of  his  treasures.  Psalm  cxxxv.  7 ;  and  the 
tempest  was  great,  that  the  miracle  might  be  great:  the  greater  the 
tempest,  the  greater  was  the  trial  of  the  Disciples'  faith. 

"  Insomuch  that  the  ship  was  covered  with  waves."  The  Churcli 
is  often  in  danger,  but  it  cannot  be  drowned ;  hell's  gates  cannot 
overcome  it.  Robur  fidei  concussum,  non  excussum.  "Her  faith 
may  be  shaken,  but  not  extinguislied."  Ter.  Albeit,  "Satan  goes 
about  daily  like  a  roaring  lion,  seeking  whom  he  may  devour,"  yet 
there  shall  be  some  still,  whom  he  shall  not  devour. 

"  He  was  asleep."  He  that  keepeth  Israel  doth  neither  slumber 
nor  sleep.  He  did  sleep  as  man,  but  watch  as  God.  "  I  sleep,  but 
mine  heart  waketh."  He  seems  only  to  sleep,  that  we  might  wake  : 
"'  He  doth  as  it  were  neglect  us  for  a  time,  for  the  greater  manifes- 
tations of  his  power,  and  our  patience."     Ludolphus. 

"  His  disciples  came  to  him  and  awoke  him."  Almighty  God 
likes  in  our  necessity  this  importunity:  Psalm  1.  15.  "  Call  upon 
me  in  the  time  of  trouble,"  Psalm  xci.  15.  "  He  shall  call  upon 
me,  and  I  will  hear  him."  And  therefore  learn  by  this  example, 
to  come  to  Christ,  to  cry  to  Christ  in  all  extremity,  renouncing 
yourselves,  and  relying  upon  him  only:  "Master,  save  us,  or  else 
we  perish." 

"  He  said  unto  them,  why  are  ye  fearful,  0  ye  of  little  faith?" 
It  was  great  faith  in  that  they  followed  Christ  into  the  ship ;  but 
little  faith  in  that  they  feared. 

He  saith  not,  "0  ye  of  no  faith,"  but  "'  0  ye  of  little  faith."  It 
was  impossible  to  come  unto  God,  and  call  upon  Christ  without 
faith  ;  in  saying,  we  perish,  they  showed  infidelity  ;  but  in  praying, 
save  us,  they  manifested  faith. 

Again,  he  doth  not  say :  ye  of  little  courage,  or  ye  of  little 
charity :  but  ye  of  little  faith  :  because  faith  is  the  ground  of  all 
other  virtues,  and  in  adversity  most  useful.  If  we  believe  that 
Christ  is  our  Captain  in  the  ship  with  us,  who  can  be  against  us  ? 
And  therefore  Paul,  Eph.  vi.  16.  "  Above  all,  put  on  the  shield 
of  faith,  wherewith  ye  may  quench  all  the  fiery  darts  of  the  devil. 

"  Then  he  arose  and  rebuked  the  winds  and  the  sea."  Christ 
reprehends  tlie  disciples  a  little,  but  instantly  grants  their  requests  : 
his  reprehensions  had  not  so  much  sting  as  honey,  for  a  great  calm 
followed  a  little  chiding :  "'  at  his  word   the   stormy  wind   ariseth, 


FOURTH   SUNDAY  AFTEE   EPIPHANT.  277 

wliicli  liftetli  up  tlie  waves  of  the  sea :  They  are  carried  up  to 
heaven,  and  down  again  to  the  deep ;  their  soul  melteth  away  be- 
cause of  the  trouble.  They  reel  to  and  fro,  and  stagger  like  a 
drunken  man,  and  are  at  their  wits  end.  ;  But  when  they  cry  to  the 
Lord  in  their  trouble,  he  delivereth  them  out  of  their  distress  :  for 
he  maketh  the  storm  to  cease,  so  that  the  waves  thereof  are  still." 

A  great  calm  followed  a  great  tempest  :  Christ  spake  but  one 
word  to  the  violent  winds  and  unruly  seas,  and  they  both  obeyed 
his  command.  He  doth  at  sundry  times  and  in  diverse  manners 
speak  to  us,  and  yet  we  will  not  hearken  unto  his  voice.  The  spec- 
tators of  this  act  might  therefore  wonder  to  see  the  senseless  water 
and  weather  obey,  more  than  man  indued  with  reason  and  religion. 

"  The  men  marvelled."  "  The  righteous  are  troubled  that  they 
may  call  on  God,  and  calling,  be  heard,  and  being  heard,  that  they 
may  glorify  God."  Ludolphus.  A  great  storm  caused  in  the  disciples 
a  great  fear  :  great  fear,  great  devotion  :  great  devotion  occasioned 
Christ  to  work  this  great  miracle,  this  great  miracle  moved  this 
great  admiration  :  "  What  is  this  man  that  commands  as  a  God  ?" 

Graciousness  of  Christ,  in  curing 
two  possessed  of  devils. 

Ungraciousness  of  the  Gergesites, 
preferring  a  piece  of  bacon  be- 
fore the  Gospel,  hogs  before 
Christ :  such  as  respect  their 
tithe  pig  more  than  their  Pas- 
tor, are  Gergesites,  and  deserve 
that  Christ  should  depart  out  of 
their  coasts. 


"  And  when  he  was  come  to 
the  other  side."  Two  points 
are  to  be  considered  in  this 
miracle  principally :  the 


I  will  not  in  particular  examine  these,  but  instead  thereof  insert 
a  few  notes  upon  the  last  verse  of  the  first  Chapter,  appointed  to 
be  read  at  Morning  Prayer  this  Sunday :  preached  at  Paul's  Cross^ 
Jan.  29,  1608. 


MOENING  LESSON. 
Isaiah  Ivii.  21.     "  There  is  no  'peace  to  the  wicked,  saith  my  God.'" 

This  text  is  a  proclamation  of  war  against  the  wicked,  enemies 
to  God  and  his  Gospel,  wherein  observe 


278  TUE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 


i 


'Thing  proclaimed,  "  No  peace  to  the  -wicked  :"  An  heavy  doom,  whe- 
ther we  consider  the  time,  the  matter,  or  the  men  ;  for  there  is  no 
time ;  no  peace,  no  wicked,  if  impenitent,  excepted. 
The  -^  C  Prophet,  as  Herald. 

,  Person  proclaim-  )  T  n  -d   is  cl  'ef  f  ■^^^^'^^^  niake  this  war  because  God 
ins :   the  J  '    '     a       i  Willing  to  maintain  this  war,  be- 

°  r       commander,  "    n    i 

V  (^  cause  my  God. 

This  sentence  would  not  be  so  grievous,  if  it  were  not  so  general, 
if  any  wicked  man  at  any  time  could  enjoy  any  kind  of  peace  :  but 
the  proposition  is  an  universal  negative  ;  "  There  is  no  peace  to  the 
wicked." 

■  Our  and  other  translations  have  it  not  in  the  time  past,  non  erat, 
there  was  no  peace  ;  nor  in  the  future,  non  erit,  there  shall  be  no 
peace ;  but  in  the  present,  there  is  no  peace.  Or  as  it  is  in  the 
original  indefinitely  without  a  verb,  naming  no  time,  that  we  might 
fear  this  judgment  at  all  times.  "  Punishment  is  cognate  to  its 
crime,  because  innate."  Lipsius.  In  the  words  of  St.  Paul,  "  the 
wages  of  sin  is  death ;"  as  the  work  is  ready  so  the  pay  present, 
neither  transferred  nor  deferred ;  if  impiety,  no  impunity ;  when 
sin  is  finished,  it  hath  its  hire  ;  scelus  aliquis  tutum,  nemo  securam 
tulit.     "  When  any  one  sins  with  impunity,  no  one  is  safe."  Seneca. 

If  we  consider  a  wicked  man  out  of  Christ,  he  hath  neither  peace 
of  grace  here,  nor  peace  of  glory  hereafter :  but  as  he  passeth 
from  sin  to  sin,  he  goeth  as  it  were  from  devil  to  devil,  even  from 
hell  to  hell,  from  the  flashes  to  the  flame,  from  hell  internal  to  hell 
eternal. 

As  this  includes  all  time,  so  likewise  excludes  all  peace.  For 
albeit,  Harding  found  a  great  difi"erence  between  no  bread  and  not 
bread ;  yet  interpreters  here  make  no  difi'erence  between  not  peace, 
and  no  peace.  For  the  wicked  have  no  peace  with  man,  no  peace 
with  God,  no  peace  with  themselves.  None  with  man :  for  it  is 
said  in  the  verse  before  my  text,  "  The  wicked  are  like  the  raging 
sea,  whose  waters  cast  up  dirt  and  mire."  They  are  of  their  own 
nature  turbulent ;  but  if  we  stir  them  a  little,  then  they  fume  and 
foam  like  the  sea,  both  active  (saith  Musculus)  and  passive,  being 
neither  peace-makers  nor  peace-takers. 

For  nature  and  Scripture  tell  us  plainly,  that  righteousness  is 
elder  sister  to  peace.  So  said  Aristotle,  nature's  chief  secretary, 
"  agreement  in  evil  is  not  love,  but  conspiracy."  So  David,  a 
man  after  God's  own  heart,  and  a  penner  of  God's  own  will,  "  right- 
eousness and  peace  have  kissed  each  other."  As  Augustine  upon 
the  place,  "if  thou  wilt  have  peace,  work  righteousness;"  first 
eschew  evil   and   do  good,  then  seek  peace  and  ensue  it,  Psalm 


FOURTH   SUNDAY  AFTER   EPIPHANY.  279 

xxxiv.  13.  Nay,  you  need  not  seek  it,  for  it  will  find  you  ;  peace  will 
come  of  itself  to  kiss  righteousness.  On  the  contrary,  no  truth,  no 
mercy ;  where  there  is  no  love  of  good,  there  can  be  no  good  of 
love  ;  no  true  friendship,  except  it  be  "  glued  together  in  Christ ;" 
a  man  can  hardly  be  a  true  friend  to  any,  that  is  not  first  truly  a 
friend  to  truth  itself. 

It  was  an  excellent  speech  of  Constantius,  "•'  How  can  they  be 
faithful  unto  their  Prince,  who  are  perfidious  and  unfaithful  unto 
their  God?"  "I  tell  thee,"  saith  Augustine  to  Martianus,  "albeit, 
you  were  mine  old  acquaintance,  yet  never  my  friend,  until  you  were 
my  lover  in  Christ." 

And  therefore  when  Jehoram  said  unto  Jehu,  "Is  it  peace?" 
Jehu  replied  ;  "  What  peace,  while  the  whoredoms  of  thy  mother 
Jezebel,  and  her  witchcrafts,  are  yet  in  great  number  ?"  "  Yv^hat  fel- 
lowship hath  righteousness  with  unrighteousness  ;  what  communion 
hath  light  with  darkness  ?  what  concord  hath  Christ  with  Belial?" 
As  Ishmael  that  was  born  after  the  flesh,  persecuted  Isaac  that  was 
born  after  the  spirit,  even  so  it  is  now,  saith  Paul,  Galat.  iv.  29. 
The  Dragon  and  his  army  will  fight  against  Michael  and  his  Angels. 

It  is  then  an  idle  phantasy  to  dream  of  an  unity  with  the  Papists, 
of  an  uniformity  with  the  schismatics  :  for  so  long  as  the  one  is  an 
enemy  to  truth,  and  the  other  an  enemy  to  peace  ;  so  long  as  both 
are  set  on  mischief,  combined  in  faction,  howsoever  different  in 
faith,  I  must  tell  you  from  Isaiah,  and  Isaiah  from  the  Lord, 
"  There  is  no  peace  to  the  wicked." 

Saith  Tertullian,  "  our  peace  is  a  continual  warfare  against  Satan 
and  his  accomplices."  As  Christ,  so  the  Church  must  suffer  and 
overcome  in  medio  inimicorum,  "  in  the  midst  of  all  our  enemies," 
Psalm  ex.  2.  The  builder  of  God's  house  must  have  a  trowel  in 
one  hand,  and  a  sword  in  another,  Nehem.  iv.  17. 

And  here  let  not  the  carnal  Gospeller  hold  himself  exempted,  in 
being  of  no  side  :  for  (as  the  school  speaks,)  "  peace  is  lawful  tran- 
quillity :"  goodness  is  ivta^ia,  well  doing,  wickedness,  ataxia,  not 
doing  :  where  there  is  no  order,  there  can  be  no  peace,  but  a  Babel 
of  confusion,  howsoever  worldlings  account  the  drunkard  a  good- 
fellow,  the  fornicator  a  kind  man,  the  flatterer  a  loving  soul ;  yet 
the  truth  is,  there  is  no  peace  in  things  that  are  wicked,  and  there- 
fore no  peace  with  men  that  are  wicked.  And  as  they  can  have 
no  peace  with  the  godly,  so  but  little  agreement  among  themselves  : 
Ephraim  is  against  Manasses,  and  Manasses  against  Ephraim,  and 
both  against  Juda.  The  Pharisees  against  the  Sadducees,  and  the 
Sadducees  against  the  Pharisees  ;  both  ao;ainst  Christ,     The  Pela- 


280  THE   OFFICIAL   CALENDAR   OF   THE   CHUECE. 

gians  against  the  Manicliees,  and  the  Manichees  against  the  Vela- 
gians  ;  both  against  the  Catholics.  The  Pope  against  the  Turk, 
the  Turk  against  the  Pope," and  both  against  the  truth. 

All  the  vices  are  jarring  in  extremity,  covetousness  fighting 
against  prodigality,  baseness  against  pride,  rashness  against  das- 
tardy  ;  nay,  many  times,  Egyptians  are  set  against  Egyptians ; 
and  birds  of  a  feather  do  not  always  fly  together ;  for  the  trans- 
gressor is  against  the  transgressor,  and  the  destroyer  against  the 
destroyer  :  a  drunkard  'will  stab  a  drunkard,  a  thief  rob  a  thief,  a 
traitor  prove  false  to  a  traitor,  one  wicked  wretch  is  executioner  of 
another. 

They  be  so  far  from  the  peace  between  man  and  man,  as  that 
they  want  the  love  which  is  between  beast  and  beast :  for  if  one 
sheep  be  faint,  the  rest  will  stand  between  it  and  the  Sun,  till  it  be 
comforted  ;  if  one  hog  hunted,  the  Avhole  herd  will  muster  together 
to  revenge  it :  of  bees  it  is  reported,  if  one  sick,  all  sorry :  yea 
some  beasts  are  more  kind  to  man,  than  mankind.  In  human 
story  we  read  of  grateful  lions,  of  kind  eagles,  of  trusty  dogs, 
" who  were  ready  to  die  for  and  with  their  masters;"  saith  Am- 
brose, in  his  Hexameron. 

In  Holy  Bible  we  find  that  Elijah  was  fed  by  ravens  :  and  Daniel 
not  hurt  among  hungry  lions.  0  hateful  cruelty  !  the  birds  feed, 
the  beasts  favour  ;  but  one  man  is  a  wolf,  yea  a  devil  to  another. 
In  this  the  wicked  resemble  God,  that  they  neither  slumber  nor 
sleep,  but  like  the  devil,  in  that  they  watch  as  the  thief,  to  spoil 
and  destroy,  seeking  whom  they  may  devour,  1  Pet.  v.  8.  For  to 
render  good  for  evil  is  the  part  of  a  saint ;  to  render  good  for  good, 
the  part  of  a  man ;  to  render  evil  for  evil,  the  part  of  a  beast :  but 
to  render  evil  for  good,  only  the  part  of  a  devil.  And  yet  such  is 
the  fashion  of  the  wicked,  imagining  mischief  in  their  hearts,  and 
stirring  up  strife  all  the  day  long :  "  Their  throat  is  an  open  sepul- 
chre ;  the  poison  of  asps  is  under  their  lips :  their  mouth  is  full 
of  cursing  and  bitterness,  their  feet  are  swift  to  shed  blood,  their 
teeth  are  spears  and  arrows,  and  their  tongue  a  sharp  sword." 
More  sharp  (quoth  Bernard)  than  the  spear  which  pierced  our 
Saviour's  sweet  side.  For  this  doth  not  only  wound  Christ's  mys- 
tical body,  but  also  dismember  it ;  in  the  commonweal  making  so 
many  factions  as  there  are  functions ;  in  the  Church  so  many 
Creeds  as  heads  :••  as  the  same  Father  sweetly;  "Xonginus  thrust 
through  a  body  that  was  dead,  but  the  wicked  a  body  that  is 
quick."  Destruction  and  unhappiness  is  in  all  their  ways,  and  the 
way  of  peace  have  they  not  known :  in  their  bed  appointed  for  rest, 


FOURTH   SUNDAY  AFTER   EPIPHANY.  281 

they  plot  how  to  be  turbulent  (as  the  Prophet  speaks),  they  travail 
"with  mischief,  and  bring  forth  ungodliness.  In  a  word,  these  are 
the  troublers  of  Israel,  thorns  in  our  eyes,  pricks  in  our  sides,  bel- 
lows and  brands  of  sedition,  hating  the  good,  not  loving  the  bad ; 
crossing  themselves,  at  war  with  all :  "  There  is  no  peace  to  the 
wicked,  saith  my  God." 

The  second  kind  of  peace  is  between  God  and  man,  our  recon- 
ciliation to  God  by  the  mediation  of  Christ,  who  is  our  peace.  So 
the  gloss  interlines,  and  other  Expositors  generally,  "  there  is  no 
peace,"  that  is,  no  Christ  to  the  wicked.  The  Scripture  tells  us, 
how  that  we  were  the  sons  of  wrath,  enemies  of  God,  fire-brands  of 
hell,  aliens  from  the  Commonwealth  of  Israel,  and  strangers  from 
the  covenants  of  promise.  But  Christ,  God  and  Man,  and  there- 
fore most  fit  to  be  the  Mediator  between  the  mortal  sinner  and 
immortal  Judge,  dying  for  our  sins,  and  rising  again  for  our  justi- 
fication, is  peace  to  them  that  are  far  ofi",  and  peace  to  them  that 
are  near,  saith  the  Lord  in  this  chapter.  That  is,  as  the  Fathers 
expound  it,  peace  to  the  Gentiles  afar  ofi",  and  peace  to  the  Jews 
that  are  near. 

This  one  blessed  peace-maker  hath  made  atonement  for  both,  and 
appeareth  in  the  sight  of  God  daily,  to  plead  our  pardon  as  a 
faithful  Intercessor  and  Advocate,  in  whom  only  God  is  well 
pleased,  and  without  whom  God  is  no  hearing  God,  no  helping 
God,  no  saving  God,  no  loving  God  to  us  at  all. 

And  without  faith,  the  Gospel  is  no  Gospel,  the  Sacraments  are 
no  Sacraments,  Christ  is  no  Christ.  Faith  is  John  the  Baptist 
showing  the  Lamb  of  God,  which  taketh  away  the  sins  of  the 
world :  yea,  St.  Thomas,  first  handling,  then  ayplying  the  wounds 
of  Christ,  even  the  spiritual  hand  that  puts  on  Christ's  robe  of 
righteousness. 

The  wicked  then  having  no  true  faith,  have  no  true  Christ ;  and 
having  no  true  Christ,  they  can  have  no  true  peace  with  God ;  the 
grace  of  our  Lord  in  redeeming,  the  love  of  God  in  electing,  the 
fellowship  of  the  Holy  Ghost  in  comforting,  is  far  from  them :  so 
long  as  they  continue  in  their  sins  and  unbelief;  so  long  as  they 
be  traitors,  enemies,  rebels,  unto  the  King  of  all  Kings:  he  pro- 
claims war,  and  they  can  have  no  peace. 

Think  on  this,  ye  that  forget  God.  Ye  that  join  house  to  house, 
and  lay  field  to  field,  till  there  be  no  place  for  others  in  the  land  : 
ye  that  rise  up  early  to  follow  drunkenness,  and  are  mighty  to 
pour  in  strong  drink.  Ye  that  speak  good  of  evil,  and  evil  of 
good;  which  put  light  for  darkness,  and  darkness  for  light,  &c. 

20 


282  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

Agree  "witli  your  adversary  quickly,  -wliile  you  are  in  tlie  -way  ; 
seek  the  Lord  Avhile  he  may  be  found,  and  call  upon  liim  wliile  he 
is  nigh.  ''  0  Jerusalem,  Jerusalem,  thou  that  killcst  the  Prophets, 
and  stoucst  them  that  are  sent  unto  thee."  Suffer  the  words  of 
exhortation  ;  harden  not  your  heart,  but  even  in  this  day  hear  the 
voice  of  the  Crier ;  confess  thy  rebellion,  and  come  in  to  the  Lord 
thy  God ;  for  he  is  gentle,  patient,  and  of  much  mercy  :  desire  of 
him  to  create  in  thee  a  new  heart,  and  to  give  thee  one  drop  of  a 
lively  faith,  one  dram  of  holy  devotion,  a  desire  to  hunger  and 
thirst  after  righteousness.  Suffer  not  thine  eyes  to  sleep,  nor  thine 
eye-lids  to  take  any  rest,  until  thine  unrighteousness  is  forgiven, 
and  sin  covered,  until  thy  peace  be  made  with  God,  and  thy  pardon 
sealed.  0  pray,  pray,  that  thou  mayst  have  this  peace.  0  pray, 
pray,  that  thou  mayst  feel  this  peace  :  for  it  is  the  peace  of  con- 
science between  man  and  himself. 

There  are  four  kinds  of  conscience,  as  Bernard  hath  well  ob- 
served : 

1.  A  gooti,  but  not  a  quiet. 

2.  A  quiet,  but  not  a  good. 

3.  Both  good  and  quiet. 

4.  Neither  good  nor  quiet. 

The  two  good  belong  properly  to  the  godly ;  the  two  bad, 
unto  the  wicked,  whose  conscience  is  either  too  quiet,  or  else  too 
much  unquiet ;  in  neither  peace :  as  the  translators  of  the  Sep- 
tuagint  read,  "  There  is  no  joy  to  the  wicked."  Sometimes  their 
conscience  is  too  quiet,  as  Paul  speaks,  even  seared  with  a  hot  iron, 
when  habit  of  sin  takes  away  the  sense  of  sin ;  when,  as  men  are 
past  feeling,  in  a  reprobate  sense,  given  over  to  work  all  unclean- 
ness  even  with  greediness :  Ephes.  iv.  19. 

This  is  no  peace,  but  numbness  of,  yea,  a  dumbness  of  conscience. 
For  at  the  first,  every  man's  conscience  speaks  unto  him,  as  Peter 
to  Christ ;  Master  look  to  thyself.  Her  pricked  arrows,  as  the  shafts 
of  Jonathan,  forewarn  David  of  the  great  King's  displeasure  :  but 
if  we  neglect  her  call,  and  will  not  lend  our  ears  while  she  doth 
spend  her  tongue,  this  good  Cassandra  will  cry  no  more. 

Now  it  fareth  with  the  maladies  of  the  mind,  as  it  is  with  the 
sickness  of  the  body.  When  the  pulse  doth  not  beat,  the  body  is 
in  a  most  dangerous  estate :  so  if  conscience  never  prick  us  for  sin, 
It  is  a  manifest  sign  our  souls  are  lulled  in  a  deadly  sleep.  That 
school  will  soon  decay,  where  the  monitor  doth  not  complain  :  that 
army  must  necessarily  be  subject  to  surprise,  where  watches  and 
alarms  are  not  exactly  kept ;   that  town  is  dissolute,    where   no 


FOURTH   SU^^DAY  AFTER   EPIPHANY.  283 

clocks  are  used :  so  likewise  our  little  city  is  in  great  peril,  ^\hen 
our  conscience  is  still  and  sleepy,  quiet  but  not  good.  None  so 
desperately  sick,  as  tliey  who  feel  not  their  disease.  St.  Augustine 
notably:  ''What  is  more  miserable  to  the  miserable,  than  that  he 
does  not  commiserate  himself?"  And  Bernard:  "Therefore  my 
charity  pities  ,  for  when  thou  art  pitiable,  thou  dost  not  pity  thy- 
self; hence,  it  commiserates  thee  more,  because,  being  miserable 
thou  dost  not  commiserate  thyself."  And  Jerome  to  Sabinian: 
"I  lament,  because  thou  dost  not  lament  thyself." 

When  the  strong  man  armed  keeps  his  hold,  the  things  that  are 
possessed  are  in  peace.  Where  Divines  observe,  that  ungodly  men 
already  possessed  with  Satan,  are  not  a  whit  disquieted  with  his 
temptations.  As  God  is  at  open  war,  so  the  devil  is  at  secret 
peace  with  the  wicked  :  but  yet,  saith  Jerome,  tranquillitas  ista 
tempestas  est :  This  calm  of  conscience  will  one  day  prove  a 
storm.  For  as  God  said  unto  Cain  ;  "  If  thou  doest  ill,  sin  lieth  at 
the  door:"  where  wickedness  is  compared  to  a  wild  beast,  which 
dogs  a  man.  wheresoever  he  goeth  in  this  wilderness.  And  albeit, 
for  a  time  it  may  seem  harmless,  for  that  it  lieth  asleep,  yet  at 
length,  except  men  unfeignedly  repent,  it  will  ri«e  up  and  rend  out 
the  very  throat  of  our  souls.  A  guilty  conscience,  being  once  roused 
and  awaked  thoroughly,  Avill  make  them  like  those  who  lie  on  a  bed 
that  is  too  straight,  and  the  covering  too  short,  who  would  with  all 
their  heart  sleep,  but  cannot ;  they  seek  for  peace  of  mind,  but 
"  there  is  no  peace  to  the  wicked,"  saith  my  God. 

As  the  conscience  was  heretofore  too  quiet,  so  now  too  much  un« 
quiet.  As  godly  men  have  the  first-fruits  of  the  spirit,  and  certain 
tastes  of  heavenly  joys  in  this  life  ;  so  the  wicked  on  the  contrary 
feel  certain  flashings  of  hell  flames  on  earth.  As  there  is  heaven 
on  earth,  and  heaven  in  heaven ;  so  hell  on  earth,  and  hell  in  hell : 
an  outward  hell,  and  an  inward ;  outward,  in  outward  darkness 
mentioned  in  holy  Scripture,  where  there  shall  be  weeping  and 
gnashing  of  teeth ;  at  this  feast  (as  Bishop  Latimer  wittily)  there 
can  be  no  mirth  where  weeping  is  served  in  for  the  first  course, 
gnashing  of  teeth  for  the  second. 

Inward  hell  is  an  infernal  tormenting  of  the  soul,  void  of  hope, 
faith,  and  love :  this  hell  the  devils  have  always  in  them,  and  re- 
probate forlorn  people  carry  about  them,  insomuch  that  they  can 
neither  disport  themselves  abroad,  nor  please  themselves  at  home  ; 
neither  comforted  in  company,  nor  quieted  alone,  but  in  all  places 
and  times,  Erynnis  conscientiss,  (so  Melancthon  calls  it)  hellish  hags, 
and  infernal  furies  aifriirht  them. 


284  THE   OFFICIAL   CALENDAR   OF  THE   CHURCH. 

Augustine  in  his  enarration  of  tlie  45tli  Psalm,  thus  lively 
describes  the  woful  estate  of  a  despairing  sinner :  "He  runs  as  a 
madman  out  of  the  field  into  the  city,  out  of  the  city  into  his 
house ;  from  the  common  rooms  in  his  house  to  his  chamber,  from 
his  chamber  into  his  study,  from  his  study  to  the  secret  closet  of 
his  own  heart :  and  then  last  of  all,  he  is  content  least  of  all,  him- 
self being  greatest  enemy  to  himself." 

The  blind  man  in  the  Gospel  newly  recovering  his  sight,  imagined 
trees  to  be  men;  and  the  Burgundians  (as  Cominasus  reports)  expect- 
ing a  battle,  supposed  long  thistles  to  be  lances :  so  the  wicked  in 
the  dark,  conceit  every  thistle  to  be  a  tree,  every  tree  a  man,  every 
man  a  devil,  afraid  of  everything  they  see,  yea,  many  times  of  that 
they  do  not  see. 

Polydore  Virgil  writes  that  Richard  III.  had  a  most  terrible 
dream,  the  night  before  Bosworth  Field,  in  which  he  was  slain :  he 
thought  all  the  devils  in  hell  hailed  and  pulled  him,  in  hideous  and 
ugly  shapes.  I  suppose  (saith  Polydore)  that  was  not  a  feigned 
dream,  but  a  true  torture  of  his  conscience,  presaging  a  bloody  day 
both  to  himself  and  all  his  followers. 

The  penner  of  the  Latin  Chronicle,  in  the  life  of  Archbishop 
Hubert,  records  a  will  of  a  covetous  oppressor  in  this  form :  Lego 
omnia  bona  mea  domino  Regi,  corpus  sepulturie,  animam  diabolo. 
*'  I  leave  my  goods  to  my  Lord  the  King,  my  body  to  be  buried, 
my  soul  to  the  devil."  The  godly  man's  will  always  runs  in  this 
style : 

"  Terram  terra  tegat,  daemon  i>eccata  resumat, 
Mundus  res  habeat,  spiritus  astra  petit." 

Let  earth  its  native  earth  enclose. 

The  devil  take  his  hellish  crime, 

My  worldly  goods,  I  to  the  world  dispose  ; 

My  soul,  to  seek  its  native  skies  sublime. 

Jlut  this  unhappy  wretch  in  great  despair  yielded  up  his  coin  to  the 
king,  whom  he  had  deceived,  and  his  soul  to  the  devil  whom  he  had 
served. 

It  is  written  by  Procopius,  that  Theodorlcus,  as  he  was  at  supper, 
imagined  he  saw  in  a  fish's  head  the  visage  of  Symmachus  a  noble- 
man whom  he  had  unjustly  slain;  with  which  imagination  he  con- 
ceived such  terror,  as  that  he  never  after  enjoyed  one  good  hour, 
but  pining  away  ended  his  unfortunate  days. 

Cardinal  Crcscentius,  the  Pope's  Vicegerent  in  the  Chapter  of 
Ircnt,  on  a  time  writing  long  letters  unto  Rome,  full  of  mischief 


FOURTH   SUNDAY  AFTER   EPIPHANY.  285 

against  the  Protestants  and  cause  of  religion,  had  a  sudden  conceit 
that  the  devil  in  the  likeness  of  a  huge  dog,  walked  in  his  chamber, 
and  couched  under  his  table,  the  which  aflFrighted  him  so  much,  as 
that  notwithstanding  the  counsel  and  comfort  both  of  friends  and 
physicians,  he  died  a  disconsolate  death. 

To  conclude  this  argument,  the  devil  Judas  out  of  the  hell  of  his 
conscience,  was  bailiff,  jailer,  witness,  jury,  judge,  sheriflF,  death's- 
man  in  his  own  execution. 

Thus  as  you  see,  the  wicked  have  no  peace  with  man,  no  peace 
with  God,  no  peace  with  themselves.  The  very  name  of  peace 
between  man  and  man  is  sweet,  itself  more  sweet,  like  the  precious 
ointment  upon  the  head  of  Aaron,  that  ran  down  unto  his  beard, 
and  from  his  beard  to  the  skirts  of  his  clothing.  Yet  the  peace  of 
conscience  is  far  sweeter,  a  continual  feast,  a  daily  Christmas  unto 
the  good  man ;  as  the  rich  Epicure,  Luke  16,  so  the  godly  fareth 
deliciously  every  day.  "  The  man  that  trusteth  in  the  Lord  is  fat," 
saith  Solomon,  he  feeds  himself  on  the  mercies  of  God,  and  merits 
of  Christ.  And  so  the  peace  of  God  passeth  all  these :  for  it 
passeth  all  understanding,  without  which  one  gift  all  others  are 
rather  curses  than  blessings  unto  us.  As  Cyril  excellently : 
"What  shall  give  us  joy,  if  God  takes  away  his  joy?"  It  is  the 
consolation  of  Israel  and  solace  of  the  Church.  "  Rejoice  greatly, 
0  daughter  Zion,  shout  for  joy,  0  daughter  Jerusalem,  for  behold 
thy  King  cometh  unto  thee."  That  God  is  our  God,  that  Christ  is 
our  Christ,  that  the  king  of  all  kings  is  our  king,  that  he  is  recon- 
ciled unto  us,  and  we  to  him,  is  a  joy  surpassing  all  joys,  a  jubila- 
tion as  the  Scripture  terms  it,  which  can  neither  be  suppressed,  nor 
yet  expressed  sufficiently. 

How  wretched  then  are  the  wicked  in  being  debarred  of  all  this 
sweet,  of  all  this  exultation,  of  all  these  jubilees  of  joy !  for  if 
they  can  have  no  peace  abroad,  no  peace  at  home,  no  peace  with 
themselves,  no  peace  with  others,  no  peace  with  man,  no  peace  with 
God;  assuredly  the  proposition  is  most  true,  "There  is  no  peace 
to  the  wicked." 

Yea,  but  you  will  say,  there  is  none  good  except  God ;  all  of  us 
are  gone  astray :  "  If  we  say  we  have  no  sin,  the  truth  of  God  is 
not  in  us."  Of  what  kind  of  wicked  is  this  then  understood? 
Answer  is  made,  that  this  only  concerns  incorrigible,  malicious, 
impenitent,  senseless  sinners.  For  when  once  men  feel  their  sins, 
and  repent  for  their  sins,  grieving  much  because  they  can  grieve  no 
more;  then  in  such  as  sin  aboundeth,  grace  superaboundeth,  all 
things  work  for  their  good ;  even  sin,  which  is  damnable  to  others  is 


286  THE    OFFICIAL    CALE^^DAR    OF    THE    CHURCH. 

profitable  to  tliem,  occasioning  repentance  never  to  be  repented. 
Remember  the  speech  of  God  to  Rebecca ;  "  The  greater  shall 
serve  the  lesser."  Albeit  our  spiritual  enemies  are  stronger,  and 
our  sins  greater  than  we,  yet  they  shall  serve  for  our  good:  the 
greater  shall  serve  the  less.  God  who  can  bring  sweet  out  of  sour, 
and  light  out  of  darkness,  shall  likewise  bring  good  out  of  evil. 

Such  ofi'enders  have  peace  with  men,  so  far  as  is  possible,  with  all 
men,  endeavouring  to  keep  the  unity  of  the  spirit  in  the  bond  of 
peace. 

Secondly,  "  Being  justified  by  faith,  they  have  peace  toward  God 
in  Christ,"  Rom.  v.  1. 

Lastly,  Christ  dwelling  in  their  heart,  they  want  not  peace  of 
conscience,  but  abound  with  joy  in  the  Holy  Ghost,  Rom.  xiv.  17. 

When  sinners  are  rather  passive  than  active  in  sin,  when  it  is 
rather  done  on  them  than  of  them,  albeit  their  conscience  accuse 
them  of  the  fact,  yet  it  doth  not  condemn  them  of  the  fault :  and 
so  there  is  all  kind  of  peace  to  the  penitent,  no  kind  of  peace  to 
the  wicked  impenitent,  saith  my  God. 

Hitherto  concerning  the  thing  proclaimed :  I  come  now  to  the 
person  proclaiming,  in  these  words,  "  saith  my  God."  The  sub- 
ordinate proclaimer  is  Isaiah ;  the  principal,  God  himself. 

As  heretofore  the  prophet,  so  now  the  preacher  is  not  only  the 
mouth  of  God,  as  Luther  calls  him,  but  as  John  Baptist  said  of 
himself,  "  The  very  voice  of  God."  For  albeit  we  speak,  yet  it  is 
Christ  who  by  us  and  in  us  calleth  unto  you :  2  Cor.  v.  20.  See 
Epist.  Dom.  iii.,  and  Gospel,  Dom.  i.,  and  iv.  in  Advent. 

If  then  the  Lord  hath  said  it,  let  no  man  doubt  of  it :  heaven 
and  earth  shall  pass,  but  not  a  jot  of  his  word  shall  pass:  he  is 
not  like  man,  that  he  should  lie,  or  like  the  son  of  man,  that  he 
should  deceive.  Yea,  that  we  might  the  better  observe  it.  Almighty 
God  hath  spoken  once  and  twice,  as  it  is  in  the  62d  Psalm.  For 
the  Lord  hath  made  this  proclamation  once  before  in  the  48th  chap, 
at  the  last  verse.  So  that  as  Augustine  in  the  like  case,  Verba  toties 
inculcata,  vera  sunt,  viva  sunt,  sana  sunt,  plana  sunt.  One  text 
repeated  twice,  pressed  again  and  again,  must  needs  be  plain  and 
peremptory.  And  assuredly  (beloved)  if  we  further  examine  the 
person  of  this  chief,  we  shall  find  him  able  to  make  this  war, 
'because  God ;  and  willing  to  maintain  this  war,  because  my  God. 
He  is  styled  elsewhere  "the  Lord  of  Hosts,"  and  therefore  all 
creatures  as  his  w"arriors,  are  ready  pressed  to  revenge  his  quarrels, 
and  to  fight  his  battles.  His  soldiers  against  the  wicked,  are  either 
celestial  or  terrestrial,  all  the  creatures  in  heaven  and  on  earth. 


FOURTH   SUNDAY   AFTER   EPIPHANY.  287 

"In  the  beginning  God  created  the  heaven  and  the  earth,"Gen.  i. 
«  and  all  that  therein  is,"  Exod.  xxiii.  And  in  this  acceptation, 
according  to  the  Bible,  -which  is  a  lantern  nnto  our  feet,  and  a 
guide  unto  our  paths,  I  find  three  heavens,  as  St.  Paul  saith,  he 
■was  taken  up  into  the  third  heaven  : 

C  1.  Airy. 
The^  2.   Starry. 
I  3.   Glorious. 

Airy  heaven  is  all  the  space  from  us  unto  the  firmament :  so  the 
birds  -which  fly  between  us  and  the  stars  are  called  in  holy  -writ, 
<'  the  fowls  of  heaven."  In  this  heaven  are  meteors,  hail,  -wind, 
rain,  snow,  thunder,  lightning,  all  -which  are  at  God's  absolute 
command,  to  serve  such  as  serve  him,  and  to  fight  against  them 
that  fight  against  him.  As  when  the  wicked  old  -world  "was  filled 
•with  cruelty,  "  The  -windows  of  heaven  -were  opened,  and  the  rain 
was  upon  the  earth  forty  days  and  forty  nights ;"  insomuch,  that 
this  one  soldier  of  the  Lord  destroyed  all  his  enemies,  everything 
that  was  upon  the  earth  from  man  to  beast ;  only  Noah,  God's  holy 
servant,  remained,  and  they  that  were  with  him  in  the  ark,  whom 
the  rain  did  not  hurt,  but  rather  help :  for  the  deeper  the  flood,  the 
safer  the  ship :  the  water  had  peace  with  Noah  and  his  company, 
but  open  war  with  all  the  rest  of  that  old  world. 

So  likewise  the  Lord  out  of  heaven  rained  fire  and  brimstone 
upon  the  Sodomites ;  and  hailstones  out  of  heaven  upon  the  cursed 
Amorites  at  Bethoron  ;  and  they  were  more  saith  the  text,  that  died 
with  the  hail,  than  they  whom  the  children  of  Israel  slew  with  the 
sword. 

But  what  need  we  look  so  far  ?  The  great  wind  this  year,  the 
great  frost  the  last  year,  sensibly  demonstrate  this  point.  What  a 
wreck  on  the  sea,  what  a  work  on  the  earth  occasioned  by  the  one  ? 
"What  a  dearth,  and  so  by  consequence,  what  a  death  ensued  upon 
the  other  ?  If  God  cast  forth  his  ice  like  morsels,  who  is  able  to 
abide  his  frost?  Psalm  cxlvii.  17. 

To  step  higher,  the  second  heaven  is  the  firmament,  Coelum  quasi 
coelatum,  because  it  is  engraven,  and  as  it  were  enamelled  with 
glorious  lights :  as  Moses  in  the  first  of  Genesis,  "  God  made  two 
great  lights,  the  greater  to  rule  the  day,  the  lesser  to  govern  the 
night :  he  made  also  the  stars,  and  placed  them  in  the  firmament 
of  heaven." 

Now  "  this  heaven  declares  the  glory  of  God,  and  the  firmament 
shows  his  handy  work :"  though  they  want  understanding  and  are 


288  THE    OFFICIAL    CALENDAR    OF    THE    CnURCn. 

dumb,  yet  tliey  trumpet  forth  his  \Yorthy  praises  in  such  sort,  that 
there  is  neither  speech  nor  language,  but  their  voice  is  heard  among 
them.  And  as  they  speak  for  God  as  scholars,  so  they  fight  also 
for  God  as  soldioi's ;  for  the  stars  in  their  courses  fought  against 
Sisera :  Judges  v.  20,  and  when  duke  Joshua  fought  against  the 
wicked  xVmorites,  he  said  in  the  sight  of  Israel :  Sun,  stay  thou  in 
Gibeon,  and  thou  moon  in  the  valley  of  Ajalon  ;  and  the  sun  abode, 
and  the  moon  stood  still,  until  the  people  of  God  avenged  them- 
selves upon  their  enemies ;  the  sun  abode,  and  hasted  not  to  go 
down  for  a  whole  day,  Jos.  x.  13. 

0  Lord  our  governor,  how  excellent  is  thy  name  in  all  the  world  ! 
When  I  consider  the  heavens,  even  the  works  of  thy  hands,  the  sun 
and  the  moon  which  thou  hast  ordained,  what  is  man,  that  thou  art 
so  mindful  of  him?  or  the  son  of  man,  that  thou  shouldst  thus 
regard  and  guard  him  ?  The  third  heaven  is  called  by  philoso- 
phers, empyreum :  by  divines,  the  glorious  heaven :  by  Scriptures, 
heaven  of  heavens,  or  heaven  above  the  visible  heavens.  In  this 
heaven 

Almighty  God  hath  two  sorts  of  tall  warriors  <  q  .° 

Angels  are  heavenly  soldiers,  ministering  spirits  of  God,  instru- 
ments of  his  mercy  toward  the  good  ;  executioners  of  his  judgments 
upon  the  bad.  When  Joshua  was  about  to  sack  Jericho,  an  angel 
appeared  unto  him  as  a  captain  with  a  drawn  sword  to  fight  for  his 
people.  When  Senacherib  and  his  innumerous  host  came  against 
Israel,  the  angel  of  the  Lord  in  one  night  slew  one  hundred  and  eighty 
and  five  thousand,  2  Kings,  xix.  The  first  born  of  Egypt,  slain  by 
an  angel,  Exod.  xii ;  blasphemous  Herod  smitten  with  an  angel, 
Acts  xii.  23.  To  conclude  this  argument,  angels  at  the  last  and 
dreadful  day  shall  bind  the  tares,  that  is,  make  fagots  of  the 
wicked,  and  cast  them  into  hell-fire.  As  they  pitch  their  tents 
about  God's  elect,  being  the  saints'  guard  and  nurses,  as  it  were, 
to  carry  them  in  their  arms,  lest  at  any  time  they  hurt  their  foot 
against  a  stone :  so  contrariwise,  speedy  messengers  and  ministers 
of  God's  anger  to  the  reprobate. 

Now  for  saints,  albeit  they  be  milites  emeriti  (as  the  Romans 
speak)  soldiers  discharged  the  field,  past  fighting,  past  sighing,  for 
all  tears  are  wiped  from  their  eyes  ;  even  so  saith  the  spirit,  they  rest 
from  their  labours,  and  their  good  works  follow  them,  Apoc.  xiv.  13. 
They  be  past  warfare,  and  now  live  in  eternal  welfare,  crowned  as 
conquerors  in  heaven,  where  there  is  neither  militia  nor  malitia. 


FOURTH   SUNDAY  AFTER   EPIPHANY.  289 

Though,  I  say,  their  fight  be  ended,  and  they  rewarded  with  an 
immortal  crown  of  glory,  yet  for  as  much  as  there  is  a  communion 
of  saints,  a  fellowship  between  the  triumphant  saints  in  heaven, 
and  the  militant  saints  on  earth ;  the  blessed  souls  departed  and 
delivered  out  of  the  miseries  of  this  sinful  world,  howsoever  they 
be  secure  for  themselves,  yet  are  they  careful  for  us :  as  our 
churches  in  their  harmony  speak,  de  fcelicitate  sua  securi,  de  nostra 
salute  soliciti :  they  wish  well  unto  us,  and  pray  still  for  us  in  gene- 
ral, albeit  they  know  not  our  wants  in  particular.  Howsoever  they 
fight  not  any  longer  against  God's  enemies  with  pen  or  ink,  with 
paper  or  powder,  yet  they  continually  fight  against  them  Avith  push 
of  prayer,  as  St.  John  expressly ;  "  The  souls  of  them  that  were 
killed  for  the  word,  cried  with  a  loud  voice,  saying,  how  long  Lord, 
holy  and  true,  dost  thou  not  judge  and  revenge  our  blood  on  them 
that  dwell  on  the  earth?"  Albeit  they  contend  not  Avith  earthly 
weapons,  yet  they  maintain  God's  quarrel  with  heavenly  Avishes  in 
general  against  Satan  and  his  kingdom,  out  of  zeal  and  heat  to 
God's  cause,  not  out  of  any  spleen  or  hate  to  any  of  the  wicked  in 
particular ;  I  dare  not  say  so :  for  where  the  spirit  hath  not  a  pen 
to  Avrite,  the  pastor  must  not  have  a  tongue  to  speak,  nor  the  people 
an  ear  to  hear ;  but  that  the  blessed  souls  in  heaven  pray  for  us, 
against  our  enemies  in  general,  is  an  article  of  faith,  and  an  evident 
truth  of  the  Bible, 

I  come  from  God's  selected  band  in  heaven,  to  the  common  band, 
the  host  of  his  creatures  on  earth,  the  which  contains  both  sea  and 
land,  and  all  that  is  therein,  evermore  willing  to  fight  in  this 
quarrel. 

The  Red  Sea  did  oA^erwhelm  proud  Pharaoh  and  all  his  host,  even 
all  his  horses,  his  chariots,  and  horsemen.  Anno  1588,  the  sea 
and  fish  in  the  sea  fought  against  the  superstitious  Spaniard, 
enemy  to  God  and  his  true  religion  :  a  wonderful  work,  "  which 
ought  to  be  had  in  perpetual  remembrance."  I  say,  wind  and 
Avater  overcame  that  invincible  army,  prepared  for  our  destruction ; 
in  such  sort,  that  the  Popish  relator  hereof  confessed  ingenuously, 
that  God  in  that  sea-fight,  showed  himself  a  very  Lutheran  and 
mere  Protestant. 

The  floods  and  inundations  which  happened  in  divers  parts  of 
this  kingdom  within  these  few  years,  here  should  not  be  passed 
over  Avith  dry  eyes.  If  the  Lord  had  not  according  to  his  infinite 
greatness  and  goodness,  fettered  the  waters  of  our  seas,  as  Xerxes 
did  the  waters  of  Hellespontus  ;  if  God  had  not  gathered  the 
"waters  together  on  an  heap,  and  laid  them  up  in  the  deep,  as  in  a 


290  THE    OFFICIAL    CALENDAR    OF    THE    CnUXlCH. 

treasure-house,  Psalm  xxxiii.  7 ;  If  lie  had  not  spoken  to  the 
flood,  "  Hitherto  shalt  thou  go,  but  no  further,  and  here  shall  it 
stay  thy  proud  waters,"  assuredly  there  had  followed  a  great  Dooms- 
day to  this  island.  "  The  waters  saw  thee,  0  Lord,  the  waters  saw 
thee,  and  were  afraid ;  blessed  be  the  Lord  God,  even  the  God  of 
Israel,  which  only  doth  wondrous  things ;  and  blessed  be  the  name 
of  his  majesty  forever,"  and  let  all  the  people  say.  Amen,  Amen. 

I  pass  to  dry  land,  which  opened  and  swallowed  up  quick,  Corath, 
Dathan,  and  Abiram. 

Even  the  least  of  creatures  is  strong  enough,  if  God  set  them  to 
fight ;  an  host  of  frogs,  an  army  of  grasshoppers,  a  swarm  of  flies, 
able  to  dismay  Pharaoh  and  all  his  people  ;  a  few  rats  troubled  all 
the  citizens  of  Hamel ;  a  few  worms  devoured  Herod ;  a  little  gnat 
choaked  a  great  man,  yea  the  greatest  Monarch  in  his  own  conceit, 
Adrian  the  Pope. 

The  very  senseless  creatures  have  sense  and  feeling  of  the  wrong 
done  to  God.  In  Siloam  (as  we  read  in  the  Gospel,)  a  tower  fell 
upon  eighteen  persons  and  slew  them.  In  Rome  fifty  thousand 
men  were  hurt  and  slain  with  the  fall  of  a  theatre,  as  they  were 
beholding  the  games  of  the  sword-players.  An.  25,  Reg.  Elizab., 
the  scaffold  about  Paris  garden  upon  a  Sunday  in  the  afternoon  fell 
down,  which  instantly  killed  eight  persons,  and  hurt  many  more. 
A  fair  warning  to  such  as  profane  the  Sabbath,  and  delight  more 
in  the  cruelty  of  beasts,  than  in  the  works  of  mercy,  which  ai*e  ex- 
ercises of  the  Lord's  day.  The  time  will  not  suff"er  me  to  name, 
much  less  to  muster  all  the  rest  of  God's  waiTiors  on  earth.  I  will 
only  remember  one,  whom,  I  think  you  fear  most,  namely,  the 
plague,  fitly  called  by  the  Canonists,  the  war  of  God  against  men, 
and  by  the  Scripture,  the  sword  of  God,  and  arrow  of  his  anger. 

In  the  year  1006,  there  was  such  an  universal  plague  throughout 
the  whole  world,  that  the  living  were  not  able  to  bury  the  dead,  as 
Sigisbertus,  and  others  report.  An.  1342,  there  was  in  Venice  such 
a  pestilence,  that  the  hundreth  person  was  scarcely  left  alive,  inso- 
much that  the  State  made  a  law,  that  whosoever  would  come  and 
dwell  at  Venice  two  years,  he  should  instantly  be  made  free. 

About  the  year  1522,  there  died  of  the  plague  in  Milan  fifty 
thousand  within  the  space  of  four  months.  In  Norwich  from  the 
first  of  January  to  the  first  of  July,  57,104.  In  Yarmouth  within 
the  space  of  one  year,  7052.  In  London  and  the  liberties  thereof, 
from  the  23d  of  December,  1602,  unto  the  22d  of  December,  1603, 
there  died  of  all  diseases,  as  was  accounted  weekly,  38,244,  whereof 
of  the  plague,  30,578,  and  from  that  time  to  this  day,  the  city  not 


rOURin   SUXDAT  AFTER   EPIPHANY.  291 

yet  free.  This  last  year  past,  as  appears  in  your  own  bills,  there 
died  2262.  Lay  this  heavy  judgment  to  your  heart,  hear  this  pro- 
clamation again  and  again,  "  There  is  no  peace  to  the  Tviclced." 

As  the  stones  of  the  field  are  in  league  with  the  righteous,  and 
the  beasts  at  peace  with  the  godly,  they  may  dwell  safe  in  the  wil- 
derness, and  sleep  in  the  woods,  Ezek.  xxxiv.  25 ;  so  contrariwise, 
the  stone  shall  cry  out  of  the  wall,  and  the  beam  out  of  the  timber 
against  the  wicked,  Ilabak.  ii.  11. 

Their  sin  begets  their  sorrow,  their  faults  increase  their  foes, 
even  their  tables  are  made  snares,  and  their  ivory  beds  accusers, 
and  their  sealed  houses  witnesses  against  them  ;  all  things  which 
were  given  for  blessings  are  become  curses  unto  them :  and  that 
which  is  most  strange,  besides  these,  two  great  bands  of  soldiers 
are  common  in  earth,  another  select  in  heaven ;  there  is  yet  a  third 
of  rebels,  even  of  the  very  devils  in  hell ;  for  albeit,  they  be  re- 
served in  everlasting  chains  until  the  judgment  of  the  great  day; 
yet  God,  in  his  infinite  power  and  wisdom,  who  brings  light  out  of 
darknesss,  doth  make  good  use  of  these  bad  instruments. 

It  is  said  in  the  first  of  Sam.  c.  16,  that  the  "  evil  spirit  of  the 
Lord  vexed  Saul ;"  it  was  God's  spirit  which  came  upon  David,  but 
it  was  a  malignant  spirit  which  was  on  Saul ;  and  yet  this  spirit  is 
called  Spiritus  Domini,  the  spirit  of  the  Lord,  because  the  Lord 
sent  that  evil  spirit,  and  suffered  it  to  torment  Saul,  as  Augustine 
and  Lombard  have  well  expounded  the  place.  So  likewise  we  read 
in  the  Gospel,  that  the  foul  spirits  made  some  deaf,  some  dumb, 
casting  one  into  the  water,  another  into  the  fire  ;  all  which  actions, 
as  they  were  actions,  proceeded  from  God,  for  the  Scripture  tells 
us  plainly,  there  is  no  power  but  of  God. 

Happily  some  will  say,  the  devils  assault  the  good  so  well  as  the 
bad.  We  wrestle  (saith  Paul)  against  principalities,  against  powers, 
against  the  prince  of  darkness  :  for  Satan  goes  about  like  a  roaring 
lion,  seeking  whom  he  may  devour.  Answer  is  made,  that  God 
suffers  Satan  to  tempt  his  children  only  to  try  them,  but  suffers 
him  to  tempt  the  reprobate,  so  far,  as  to  destroy  them  :  the  tempta- 
tions of  the  good  are  instruction  ;  of  the  bad,  destruction,  utter  ruin 
of  body  and  soul.  In  what  a  miserable  case  then  is  every  Avretcli 
irrepentant  ?  "  drawing  iniquity  with  cords  of  vanity,  and  sin  as  it 
were  with  cart  ropes  ;  heaping  up  wrath  against  the  day  of  wrath  ?" 
For  the  number  of  his  enemies  is  without  number ;  the  number  of 
the  blessed  saints  is  innumerable  :  Apo.  vii.  9.  "  After  these  things 
I  beheld,  and  lo  a  great  multitude  which  no  man  could  number,  of 
all  nations,  and  kindreds,  and  people,  and  tongues  stood  before  the 


292  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

throne,  and  before  the  Lamb,  clothed  with  long  white  robes,  and 
palms  in  their  hands."  The  number  of  angels  is  infinite  :  "  Thinkest 
thou  (said  Christ  to  Peter,  in  the  2Gth  of  St.  Matthew,)  that  I  can- 
not now  praj  to  my  fathpr,  and  ho  will  give  me  more  than  twelve 
legions  of  angels  ?" 

A  legion  is  3000  footmen,  and  300  horsemen ;  or  as  Calvin  upon 
the  place,  5000  foot,  500  horsemen ;  as  Vegetius,  6000  in  all ;  and 
every  particular  angel  able  in  one  night  to  kill,  as  is  recorded  in 
the  story  of  Sennacherib,  one  hundred,  eighty  and  five  thousand. 
The  number  of  stars  in  the  sky,  of  fowls  in  the  air,  of  fish  in  the 
sea,  of  beasts  in  the  field,  of  devils  in  hell,  are  without  number. 
How  infinitely  infinite  then  is  the  number  of  all  his  enemies  ?  in 
what  a  fearful  estate  doth  he  stand,  when  God  and  man,  angels 
and  devils,  saints  and  sinners,  heaven  and  earth,  fish  and  fowl, 
beasts  and  birds,  others  and  himself;  in  a  word,  all  that  is  within 
him,  all  that  is  without  him,  all  that  is  about  him,  combine  them- 
selves together  to  maintain  God's  holy  war  against  him  ? 

I  know  there  are  degrees  of  sinners,  as  there  are  degrees  in  sin  ; 
some  be  flatterers,  some  actors,  a  third  sort  authors.  Of  the  first, 
Seneca  wittily:  "It  is  in  a  manner  all  one  to  commit  and  to  com- 
mend a  villany."  "He  is  suspected  to  be  an  abettor  of  evil,  who 
doth  not  endeavour  to  better  it."  A  commoner  then  that  flatter- 
eth,  a  commander  that  favoureth  ungodly  wretches  in  a  city,  lets  in 
so  many  strong  foes,  to  cut  your  throats  and  ruin  your  estate. 

Yet  actors  on  the  stage  be  worse  than  idle  spectators :  for  how- 
soever sin  be  commendable,  because  common,  as  Salvianus  com- 
plained in  his  time ;  In  hoc  scelus  res  devoluta,  ut  nisi  quis  malus 
fuerit,  salvus  esse  non  possit :  In  plain  English,  except  a  man  be 
first  bad,  he  cannot  be  reputed  a  good  fellow.  Yet  horrible  blas- 
phemers, incoiTigible  drunkards,  shameless  whoremongers,  makebate 
pettifoggers,  malcontent  accusants  on  the  one  side,  recusants  on  the 
other,  are  the  very  men  and  means,  which  bring  and  keep  the  dearth 
and  plague  so  long  among  you. 

But  authors  of  evil  and  plotters  of  mischief  are  worst  of  all ;  as 
it  appears  even  by  God's  own  censure  given  of  the  first  sin  in  Para- 
dise, where  the  Serpent  had  three  punishments  inflicted  upon  him, 
as  the  original  contriver :  the  woman  two,  being  the  mediate  pro- 
curer ;  and  Adam  but  one,  as  the  party  seduced.  Apply,  for  I 
can  no  further  amplify. 

When  Phocas  had  built  a  mighty  wall  about  his  palace,  for  his 
security,  in  the  night  he  heard  a  voice :  "  0  king  !  though  thou 
build  as  high  as  the  clouds,  yet  the  city  might  easily  be  taken,  the 


PIFTH   SUNDAY  AFTER   EPIPHANY.  293 

sin  within  will  mar  all :"  as  Ambrose  notably;  "Wicked  manners 
are  stronger  than  armed  men."  If  God  be  with  us,  who  can  be 
against  us  ?  if  we  stand  against  God,  who  can  withstand  him  ? 

And  as  God  is  able  because  God,  so  willing  to  maintain  this 
war,  because  "  my  God ;"  that  is,  the  God  of  his  people,  whom  the 
wicked  persecute  :  for  his  grant  is  fair  in  letters  patent  to  Abraham 
and  his  seed  for  ever :  "  I  will  bless  them  that  bless  thee,  and  curse 
them  that  curse  thee  ;"  or,  "  my  God,"  that  is,  the  God  by  whom  I 
speak,  who  dealeth  ahvay  with  his  servants  according  to  his  word. 

The  gods  of  the  Gentiles  are  lying  gods,  and  dying  gods :  but 
my  God  is  the  truth  and  the  life,  who  can  never  deceive  nor  be 
deceived,  or,  my  God,  because  we  must  not  only  believe  the  Major 
of  the  Gospel,  but  the  Minor  also,  saying  with  Thomas,  "  my  Lord  ;" 
with  Mary,  "  my  Saviour;"  with  Isaiah,  ''  my  God."  If  we  can  gain 
this  assumption,  it  will  bring  us  to  the  most  happy  conclusion ;  en- 
joying peace  of  conscience,  which  is  an  heaven  on  earth,  and  peace 
of  glory,  which  is  heaven  in  heaven.  Unto  which,  may  he  bring  us 
that  hath  made  peace  for  us,  even  Christ  Jesus  the  righteous :  to 
■whom  with  the  Father,  and  the  Holy  Ghost,  as  we  are  bound,  so  let 
us  heartily  yield  all  honour,  &c.     Amen. 


THE  EPISTLE, 

CoLOS.  iii.  12.-^^ •  Put  upon  you  as  the  elect  of  Grod,  tender 
mercy,^'  cj^c. 

This  Epistle  consists  of  two  parts :  In  the  first  St.  Paul  exhorts 
the  Colossians  unto  many  special  virtues,  as  tender  mercy,  kindness, 
humbleness  of  mind,  meekness,  long-suffering,  &c.  In  the  second, 
because  it  is  infinite  to  insist  in  every  particular,  he  draws  them, 
and  all  other  duties,  unto  two  general  admonitions  in  gross :  whereof 

fl.   Concerns  our  theory  :  "Let  the  word  of  Christ  dwell 
rp,       J     in  you  plenteously,"  &c. 

)2.  Our  practice  ;  "  Whatsoever  ye  do  in  word  or  deed,  do 
all  in  the  name  of  the  Lord,"  &c. 


( 


"Put  upon  you."  Christ  had  two  sorts  of  garments,  (as  we  read 
in  the  Gospel)  one  without  seam,  not  divided  at  his  death  ;  and  that 
was  a  figure  of  faith,  which,  maugre  the  rents  of  all  heretics  and 
schismatics  in  the  Church,  is  but  one. 


294  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

Another  with  seams,  parted  among  the  soldiers,  and  that  was  a 
type  of  love,  which  seeks  not  her  own,  hut  communicates  itself  to 
many. 

So  the  Christian  must  have  two  coats :  one  of  faith  indivisible, 
by  which  he  puts  on  Christ ;  another  of  love,  parted  among  many, 
by  which  one  Christian  puts  on  another;  "rejoicing  with  them 
that  rejoice,  weeping  with  them  that  weep." 

Upon  the  point,  these  two  coats  are  but  one ;  faith  being  inside, 
and  love  outside ;  faith  in  respect  of  God,  and  love  toward  the 
world.  This  Epistle  speaks  of  the  outside,  ^'  put  on  tender  mercy," 
affected  with  kindness ;  its  effect,  meekness  in  prosperity,  long-suf- 
fering in  adversity,  &c. 

These  virtues  are  both  ornamonta  and  munimenta,  clothes  and 
corslets,  Eph.  vi.  11.  "  Put  on  the  whole  armour  of  God,  that  ye 
may  be  able  to  stand  against  the  assaults  of  the  devil."  Seeing  we 
must  every  day  fight,  and  every  day  be  seen,  let  us  as  well  for 
armour  as  honour,  "put  on  tender  mercy,  kindness,''  &c.,  that  we 
may  walk  uprightly  and  confidently.  See  Epist.  Dom.  21,  post 
Trinit.  How  love  is  said  to  be  the  "  bond  of  perfectness  and  chief 
virtue."     See  Epist.  Dom.  Quinquages. 

"  As  the  elect  of  God."  St.  Paul  builds  all  these  good  exhorta- 
tions upon  an  argument,  dravrn  from  what  is  meet  or  obligatory  : 
"  you  are  the  elect  of  God,  holy  and  beloved  ;"  chosen  and  beloved 
of  God  before  the  world,  through  baptism  consecrated  solemnly  to 
God  in  the  world :  wherefore  being  thus,  electi,  selecti,  dilecti, 
"  God's  own  workmanship  created  in  Christ  Jesus  unto  good  works," 
it  is  most  meet,  new  men  should  use  new  manners ;  instead  of  the 
works  of  darkness,  put  on  tender  mercy,  kindness,  humbleness  of 
,mind,  which  are  weapons  of  light.  It  is  due  debt  that  you  should 
be  followers  of  God,  forbearing  one  another,  and  forgiving  one 
another,  as  Christ  forgave  you.     See  Epist.  Dom.  3,  Quadrages. 

''Let  the  Word  of  Christ."  That  is,  the  Scripture,  the  Gospel, 
especially  so  called, 

'Efficient :  for  he  speaks  in  tlie  Prophets  and  Apostles :  "  I 

am  he  that  doth  speak  ;  behoki  it  is  I." 
I\Iaterial:  for  he  is  the  contents  of  all  the  Bible  shadowed  in 
the  law,  showed  in  the  Gospel:  The  Word  of  the  Lord  con- 
In  respect  of  J     tains  nothing,  but  the  Word,  which  is  the  Lord, 
three  causes:       \  Final:  as  being  the  end  of  the  whole  law,  and  scope  of  all  the 
i     Prophets  ever  since  the  world  began.     Wherefore,  seeing 
/     the  Scriptures  have  Christ  for  their  author,  Christ  for  their 
r       object,  Christ  for  their  end,  well  may  they  bo  called  the 
^.     Word  of  Christ. 

'■''  Dwell.''     We  must  not  entertain  the  word  as  a  stranger,  giving 


riPTH   SUNDAY  AFTER   EPIPHANY.  295 

it  a  cold  compliment,  and  so  take  our  leave ;  but  because  it  is  God's 
best  friend,  the  King's  best  friend,  and  our  best  friend,  we  must 
use  it  as  a  familiar  and  domestic ;  receiving  it  into  the  parlor  of 
our  heart,  making  it  our  chamber-fellow,  studj-fellow,  bed-fellow. 
Things  of  less  moment  are  without  door,  the  staff  behind  the  door : 
things  of  worth  are  kept  under  many  locks  and  keys.  It  is  fit  then 
that  the  Word,  being  more  precious  than  gold,  yea  the  most  fine 
gold,  a  peerless  pearl  should  not  be  laid  up  in  the  Porter's  lodge, 
only  the  outward  ear,  but  even  in  the  cabinet  of  the  mind  :  Deut. 
xi.  28.  "Ye  shall  lay  up  these  my  words  in  your  heart  and  in 
your  soul :"  so  the  word  that  now  doth  plenteously  dwell  ivmong 
you,  may  dwell  plenteously  in  you. 

"  Plenteously."  Read,  hear,  meditate,  with  all  attention  exactly, 
with  all  intention  devoutly,  with  all  diligence  thoroughly.  John  v. 
39,  "  Search  the  Scriptures."  Isa.  viii.  20,  "  To  the  law,  to  the 
testimony."  Apoc.  i.  3,  "Blessed  is  he  that  reads,  and  hears,  and 
keeps  the  word  of  this  prophecy  :"  not  only  read,  nor  only  hear, 
nor  only  meditate  ;  but  all:  sometime  read  to  rectify  meditation, 
and  sometime  meditate  to  profit  by  reading.  Reading  without 
meditation  is  unfruitful,  meditation  without  reading  is  erroneous. 

It  is  reported  of  Alphonso,  King  of  Spain,  that  he  read  over  all 
the  Bible,  with  Lyrsss'  postill,  fourteen  times.  And  Augustine 
writes  of  Antonius  an  Egyptian  Monk,  that  having  no  learning, 
he  did  by  hearing  the  Scriptures  often  read,  get  them  without  book, 
and  afterwards,  by  serious  and  godly  meditation,  understand  them. 

This  one  word,  "  plenteously,"  confutes  plenteously,  first  ignorant 
people,  who  cannot;  secondly,  negligent  people,  who -will  not  read 
and  hear;  thirdly,  delicate  people,  who  loath  the  Scriptures  as  un- 
pleasant, preferring  the  Poets  before  the  Prophets,  admitting  into 
their  house  the  writings  of  men,  before  the  Word  of  God  ;  fourthly, 
perfunctory  students  in  the  Bible,  turning  over  not  the  whole,  but 
some  part,  and  that  so  coldly,  that  as  it  is  said  of  the  Delphic  Ora- 
cle, "a  lesson  is  no  sooner  got,  but  it  is  forgot:"  fifthly,  covetous 
people,  who  will  not  give  to  their  pastor  plenteously,  that  the  word 
may  dwell  in  them  plenteously.  Kehemiah  complained  in  his  time, 
that  the  Levites,  for  want  of  maintenance,  were  fain  to  leave  the 
temple,  and  follow  the  plough.  And  St.  Augustine  made  the  like 
complaint  in  his  age :  whereupon,  in  process  of  time,  Clergymen 
invented  such  points  of  superstition,  as  were  most  advantageous 
unto  them.  Hence  they  raked  hell,  and  found  out  Purgatory,  to 
make  the  Pope's  kitchen  smoke:  an  invention  not  known  unto  the 
Greek  Church  for  the  space  of  1500  years  after  Christ :  RofTensis, 


296  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

art.  18,  contra  Lutherum,  et  Alphonsus  cle  lia^resibus :  and  but  of 
late  known  to  the  Latin.  Poljdor.  de  invent,  lib.  8,  cap.  1.  Hence 
prayer  for  the  dead,  indulgences,  and  other  new  tricks  of  popery, 
which  are  more  for  the  priest's  belly  than  the  people's  benefit.  God 
of  his  infinite  goodness  forgive  Britain's  ingratitude  in  this  kind ; 
and  grant  that  the  burning  lamps  in  our  temple  may  be  supplied 
with  sufficient  oil,  that  the  light  of  Israel  go  not  out.  Sixthly, 
this  condemns  Enthusiasts,  despising  the  word  and  ministry.  Se- 
venthly, the  Marcionites  and  Manichees,  rejecting  Moses  and  the 
Prophets.  Last  of  all,  and  most  of  all,  the  Papists,  in  denying  the 
vulgar  translations  of  Scripture  to  the  common  people.  "  Let  the 
word  of  God  dwell  in  you:"  that  is,  in  all  you,  Priest  and  people; 
'^''not  only  in  us,  but  in  you  :"  as  St.  Jerome  peremptorily:  "  This 
shows  that  even  the  laity  ought  to  have  the  Word  of  Christ,  not  suf- 
ficiently, but  abundantly,  and  teach  or  admonish  each  other."  "  The 
■word  must  dwell  in  us  :"  Ergo,  the  Bible  must  be  in  our  house. 
^'•' It  must  dwell  plentoously :"  Ergo,  we  must  read  daily;  but,  as 
it  follows  in  the  text, 

"With  all  wisdom"  The  Papists  as  well  in  the  church  as  in  the 
street,  chant  Scripture  plenteously ;  but  because  their  hymns  are 
not  in  a  known  tongue,  it  is  without  understanding.  The  Brownists 
in  their  books  and  sermons  often  cite  Scripture  plenteously,  but  it 
is  not  in  wisdom.  Learned  Origen  notes  well  (and  where  he  doth 
well,  none  better)  that  Heretics  are  Scripturarum  fures ;  great 
lurchers  of  holy  writ :  but  they  so  wrest  it  (as  Jerome  speaks),  the 
gospel  of  Christ  becomes  the  gospel  of  man,  or,  what  is  worse,  of 
the  devil. 

Table  gospellers  are  full  of  text.  It  is  ordinary  to  discuss 
tliviuity  problems  even  at  ordinaries ;  a  custom  very  common,  but, 
by  the  censure  of  our  church,  no  way  commendable.  For  the  37th 
injunction  forbids  all  men  to  reason  of  divine  Scripture  rashly ; 
and  the  greatest  part  of  Archbishop  Cranmer's  preface  before  the 
Church  Bible,  is  spent  against  idle  babbling  and  brawling  in  matters 
of  theology.  And  a  grave  Divine,  much  esteemed  in  our  days,  held 
it  better  for  venturous  discoursers  of  predestination,  and  sin  against 
the  Holy  Ghost,  that  they  had  neither  tongues  in  their  heads,  nor 
hearts  in  their  breasts,  than  they  should  continue  in  this  irreverend 
usage. 

Manlius  reports,  how  two  meeting  at  a  tavern,  contended  much 
to  little  purpose  about  their  faith  :  one  said  he  was  of  Doctor  Mar- 
tin's religion ;  and  the  other  swore  he  was  of  Doctor  Luther's 
opinion ;  whereas  Martin  and  Luther  were  but  one.     So  many  men 


FIFTH   SUNDAY  AFTER   EPIPHANY.  297 

move  many  doubts  in  many  matters,  having  neither  "will  to  hear,  nor 
skill  to  conceive  the  state  of  a  controversy,  and  then,  as  Augustine 
said  of  Petilian  the  donatist :  Multa  dicendo  nihil  dicunt :  aut 
potius,  nihil  dicendo  multa  dicunt.  "  Speaking  much,  they  say 
nothing;  or  rather,  in  saying  nothing,  they  use  many  ^yords." 

The  word  of  Christ  must  dwell  in  us  plenteously,  but  in  all 
wisdom  ;  we  must  hear  it  in  all  wisdom,  read  it  in  all  wisdom,  medi- 
tate on  it  in  all  wisdom,  speak  of  it  in  all  wisdom,  preach  it  in  all 
wisdom ;  not  only  in  some,  but  in  all  wisdom ;  for  all  is  little 
enough,  considering  the  Lord  will  not  hold  him  guiltless  who  taketh 
his  name  in  vain. 

'^  Teaching  and  exhorting  :"  this  clause  may  be  referred  either  to 
that  which  went  before,  or  to  that  which  follows  after.  To  that 
which  went  before ;  "  Let  the  word  of  Christ  dwell  in  you  so 
plenteously  with  all  wisdom,"  that  ye  may  both  instruct  and  exhort 
yourselves  unto  every  good  work,  for  doctrine  and  exhortation  are 
two  principal  uses  of  the  Scripture.  2  Tim.  iii,  16.  For  doctrine, 
the  law  shows  every  man  in  his  vocation,  what  actions  are  accept- 
able to  God ;  and  the  Gospel  teacheth  how  they  be  acceptable, 
namely,  by  faith  in  Christ.  Let  the  word  of  Christ  therefore  dwell 
in  you  so  plenteously  with  all  wisdom,  that  it  may  be  a  lantern  to 
your  feet,  and  a  light  to  your  paths ;  a  direction  how  to  serve  God 
in  holiness  and  righteousness  all  the  days  of  your  life. 

For  exhortation  ;  "  the  word  must  so  dwell  in  us,  as  that  we  may 
stir  up  one  another  to  godliness,"  Isa.  ii.  3 ;  Heb.  iii.  13,  vn^itilv  est 
in  I'nv  rt^aat;  SO  to  put  it  and  print  it  in  our  mind,  that  it  may  not 
only  be  profitable  to  ourselves,  but  useful  also  to  others ;  in  public, 
which  is  the  pastor's  ofiice ;  in  private,  which  is  every  Christian's 
duty. 

This  also  may  be  referred  unto  the  words  following,  as  according 
to  most  expositors  of  our  Church  here ;  "  Teach  and  exhort  your 
ownselves  in  psalms,"  &c.  Where  Saint  Paul  describes  the  Chris- 
tian's music,  both  for 

,     5  flatter :  "  psalms,  hymns,  spiritual  songs." 

(^  Manner :  "singing  with  grace  in  your  hearts  to  the  Lord." 

Psalms  and  hymns :  some  distinguish  these  by  their  object, 
affirming  that  hymns  are  laudatory :  for  the  glorious  angels  in 
heaven  sing  not  psalms  but  hymns  :  Hymnus  extollit,  psalmus 
laudat.  Ambr.  in  loc.  "  The  psalter  is  of  man,  the  hymn  is 
angelic,"  Theophylact.  Spiritual  odes  are  peculiar  songs  accu- 
rately framed  by  the  Church,  according  to  her  several  exigents ; 

21 


298  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

psalms  arc  of  sundry  matters  and  arguments,  exhortatory,  consola- 
tory, precatory,  deprecatory.  But  I  follow  that  other  distinction 
of  Jerome  and  Luther,  understanding  by  the  first,  the  Davidical 
psalms ;  by  the  second,  the  songs  of  Moses,  Deborah,  Zachariah, 
Mary,  Simeon,  mentioned  in  the  Bible;  by  the  third,  godly  hymns 
invented  by  the  Christians  of  that  age,  called 

....  „  C  their  source,  as  proceeding  from  God's  spirit, 

spiutual,  m  respect  01  ■<  ,,    .         ,  -..n  .  .  .^  ,  .   . 

i  ^  i-  )  their  end,  as  cditymg  our  spirit:  containing 

spiritual  matter  and  melody  for  the  comfort  of  our  soul,  not  any 
carnal  or  wanton  ditty,  to  nourish  the  lust  of  our  flesh.  And 
therefore  the  Papistical  hymns  in  an  unknown  language  are  not 
spiritual  in  their  tendency,  they  neither  instruct  nor  exhort ;  much 
less  ribald  balads,  instructing  in  vanity,  exhorting  to  villainy. 

Luther,  Zanchius,  Marlorat,  construe  this  of  singing  in  the 
Church  as  well  as  in  private:  for  God's  holy  people  have  used 
in  all  ages,  even  from  the  primitive  times,  until  this  day,  to  sing  in 
the  public  congregation  the  Psalms  of  David,  hymns  of  Zacharias, 
Simeon,  Mary,  spiritual  songs  composed  by  devout  doctors,  accord- 
ing to  the  several  occasions  of  the  Church :  and  therefore,  "  Come, 
Holy  Ghost,"  sung  at  the  consecration  of  our  bishops:  Te  Deum  of 
St.  Ambrose,  the  Creed  of  Athanasius,  used  in  our  litugy,  are  war- 
ranted both  by  God's  precept,  and  his  people's  practice. 

.ITT-  1  ,,  T  r>    1   .1  ,       .-  r  TFor  grace. 

"With  grace:     I  find  three  constructions  of  |  -n     ° 
1-1  -\  ^Y  gi'ace. 

this  one  clause  :  1  ■^^,T■^.^ 

t  VVith  grace. 

Sing  to  the  Lord  for  grace  received;  as  Paul,  Ephes.  v.  "  Speak 
to  yourselves  in  psalms  and  hymns,  and  spiritual  songs,  making 
melody  to  the  Lord,  giving  thanks  alway  for  all  things."  And  in 
the  next  verse  following  here:  "Whatsoever  ye  do  in  word  or  deed, 
do  all  in  the  name  of  the  Lord  Jesus,  giving  thanks  to  God  the 
Father  by  him."  Every  good  and  perfect  gift  is  from  above, 
coming  down  from  the  father  of  lights.  The  least  gift  is  a  grace; 
the  means  to  get  and  preserve  grace  proceeds  altogether  from 
grace  :  for  if  God  withdraw  his  mercy,  we  presently  fall.  As  a 
staff,  which  if  a  man  take  and  set  upright  upon  the  ground,  so 
long  as  he  holds  it  with  his  hand,  it  stands  upright ;  but  so  soon  as 
he  Avithdraws  his  help,  though  he  never  push  it  down,  it  will  fall  of 
itself.  Let  your  thanks  ascend  up  unto  God,  that  his  grace  may 
descend  down  to  us. 

By  grace :  man  is  not  only  the  temple  of  God,  as  Paul  speaks ; 
but  as  Clemens  Alexandrinus,  the  timbrel  of  God.    Now  the  timbrel 


FIFTH   SUNDAY  AFTER   EPIPHANY.  299 

cannot  sound,  except  it  be  touched.  It  is  then  the  spirit  of  God 
that  makes  our  pipes  to  go.  God,  saith  Athenagoras,  is  the  bellows, 
and  we  the  organs.  A  man  may  sing  to  the  devil,  to  the  world,  to 
the  flesh,  without  this  grace ;  but  he  cannot  sing  to  the  Lord,  but 
by  the  Lord.  Our  music  may  be  songs,  but  not  spiritual  songs, 
except  they  be  guided  by  the  spirit.  This  should  teach  us  in  our 
psalms  and  hymns  to  praise  God  for  his  grace  when  we  feel  it,  and 
often  to  pray  to  God  for  it,  when  we  feel  it  not. 

"  With  grace."  That  is,  with  a  gracious  dexterity,  with  delight  and 
profit,  both  unto  ourselves  and  others.  •  Unto  ourselves,  for  as  it  is 
a  joy  to  the  just  to  do  justice.  Proverbs  xxi.  15,  so  a  grace  to  the 
godly  to  be  joyful  in  the  Lord :  to  serve  the  Lord  with  gladness, 
and  to  come  before  his  presence  with  a  song :  to  sing  the  Psalms 
of  David  with  the  spirit  of  David :  the  song  of  Mary  with  the 
spirit  of  Mary,  Te  Deum  of  St.  Ambrose,  with  the  spirit  of  St. 
Ambrose. 

Again,  with  grace  to  others,  Ephes.  iv.  29;  "Let  no  corrupt 
communication  proceed  out  of  your  mouth,  but  that  which  may 
minister  grace,"  that  is,  instruction  and  consolation  to  the  hearer, 
uttered  in  such  manner  and  method,  that  it  may  be  well  accepted 
even  of  the  most  untoward.  We  must  not  sing  our  own  crotchets 
out  of  tune,  without  rule,  witless  and  senseless  songs ;  all  that  we 
sing,  all  that  we  say,  must  be  graceful : 

• 
"  Et  prodcsse  volunt,  et  delectare  poetse." 
Poets  seek  both  to  profit  and  to  please. 

And  if  poets,  how  much  more  prophets  ?  He  that  doth  preach 
and  pray  without  a  grace,  doth  the  work  of  the  Lord  negligently, 
though  he  preach  every  day,  and  pray  every  hour. 

"In  your  hearts."  As  our  mouth  must  show  forth  his  praise,  so 
our  soul  must  magnify  the  Lord,  and  our  spirit  must  rejoice  in  God 
our  Saviour.  It  is  not  enough  that  we  come  near  to  God  with  our 
lips,  in  chaunting  hymns  and  psalms,  except  we  make  melody  to 
the  Lord  with  the  best  member  that  we  have.  "  Consonance  of  the 
desires  avails  more  than  vocal  harmony,"  Bern.  How  we  neglect 
this  precept  in  singing,  when  our  hearts  are  on  our  harvest,  and 
our  minds  on  our  meat,  I  need  not  say,  your  domestical  chaplain 
doth  daily  tell  you. 

"  To  the  Lord."  That  as  of  him,  and  through  him,  and  for  him 
are  all  things,  so  unto  him  may  be  glory  for  evermore. 

"Whatsoever  ye  do  in  word  or  deed."    A  general  rule  extended 


800  THE    OFFICIAL   CALENDAR   OF  THE   CHURCH. 

to  all  men,  and  all  actions,  in  all  places,  at  all  times,  uno  cumulo 
cuncta  complcctitur,  as  Lutlicr  upon  tlie  place. 

''Do  all."  Not  say  ye,  but  do.  Celsus  and  Antiplion .writing 
against  the  truth,  entitled  their  treatise,  "the  Book  of  Truth:" 
and  the  Papists  under  the  name  of  the  Church,  overthrow  the 
Church.  Anabaptists  are  more  carnal,  and  yet  they  boast  of  the 
spirit.  Unconscionable  men  in  our  time,  seem  to  be  all  for  con- 
science :  justice  and  conscience  are  the  greatest  martyrs  in  the 
world.  For  a  great  man  in  doing  mischief  pretends  justice,  and 
a  mean  man  always  conscience:  so  that,  as  it  is  in  the  Proverb, 
"In  nomine  Domini  incipit  omne  malum."  In  the  name  of  God 
every  evil  is  done.  So  soon  as  the  malicious  man  had  sown  his 
tares,  he  went  his  way.     See  the  gospel  for  this  day. 

"In  the  name  of  the  Lord  Jesus."  Not  in  our  name,  for  there 
is  no  good  in  us :  of  ourselves  we  cannot  think  so  much  as  a  good 
thought,  much  less  speak  a  good  word,  or  do  a  good  deed  :  nor  in  an 
angel's  name,  nor  in  any  saint's  name,  for  that  is  to  mingle  the  blood 
of  Thomas  with  Christ's  blood,  as  Pilate  did  the  blood  of  the  Galileans 
with  their  own  sacrifice.  Christ  is  our  only  Saviour  and  Redeemer, 
our  only  Mediator  and  Advocate.  This  (saith  the  wise  man)  is  the 
sum  of  all,  that  He  is  all ;  yea,  all  in  all ;  and  therefore  good  reason 
all  should  be  said,  all  should  be  done  in  his  name :  that  is,  as  our 
Church  in  the  collect,  "  begun,  continued,  and  ended  in  him  :"  he  is 
Alpha,  thcrefora  we  must  begin  every  work,  by  calling  upon  his 
name,  and  squaring  it  according  to  his  word :  he  is  Omega,  there- 
fore all  must  be  referred  unto  him,  and  end  in  him,  1  Cor.  x.  31. 

"To  God  the  Father."  Because  God,  and  because  a  Father: 
God  for  his  greatness,  Father  for  his  goodness. 

"By  him."  "  Otherwise  our  sj)iritual  sacrifices  are  not  accept- 
able to  God,"  Psalm  ii.  5. 


THE  GOSPEL/ 

Matt.  xili.  24. — "'  The  hingdom  of  heaven  is  UJce  unto  a  man  ivhick 
solved  good  seed  in  his  field j'  ^-c. 

Tins  parable  being  explained  by  Christ,  verso  S7,  needs  not  any 
further  exposition,  but  our  good  disposition  only  to  practice  that  he 
taught ;  it  requires  application  rather  than  explication. 


FIFTH   SUNDAY  AFTER   EPIPHANY.  301 

-n  V    X-       xi,  1      ^     ;i   *i,  4.  •+  fCarnal  gospellers.  ^ 

For  application  then  understand,  that  it  V-r>         -  . 
'■^  .         „  •     .     1  •         r  ^Brownists. 

makes   agamst   tour   principal   enemies  oi  <^p     . 

jj:  apists. 

*^^C^^^^^-  (Atheists. 

Against  carnal  gospellers,  in  that  they  neither  watch  over  tho 
Church,  nor  pray  for  the  Church  as  they  should.  Satan  is  here 
called  our  enemy,  both  "ab  aifectu  et  effectu:"  for  his  malice, 
going  about  daily  like  a  roaring  lion,  seeking  whom  he  may  devour. 
For  his  success,  overcoming  many  ;  for  this  cause  called  "  a  man"  in 
verse  28,  as  Scipio  was  called  African,  for  that  he  conquered  Africa : 
or  as  others  observe,  there  is  such  affinity  between  Satan  and  the 
wicked,  as  that  mutually  they  be  called  one  by  another's  name. 
The  wicked  man  is  called  a  devil :  "  Have  not  I  chosen  you  twelve, 
and  one  of  you  is  a  devil?"  and  the  devil  is  here  termed  a  wicked 
man. 

This  envious  adversary  soweth  always  tares  among  the  wheat ; 
where  God  hath  his  Church,  he  hath  his  chapel.  The  devil  hath 
not  any  ground  of  his  own,  but  he  soweth  in  God's  field,  upon 
God's  seed ;  and  so  the  corruption  of  the  good  is  the  generation  of 
the  bad ;  heresy  being  nothing  else  but  an  oversowing,  1  Tim.  i.  3, 
titpoBiSaaxaiia,  an  after  teaching,  or  another  teaching. 

/Heaven. 

Almighty  God  hath,  four  principal  fields  :  Jru]     ni    '   i, 

(Man's  heart. 

In  heaven  Lucifer  oversowed  pride,  by  which  himself  and  his 
angels  fell :  in  Paradise  Satan  oversowed  disobedience,  by  which 
he  deceived  Adam  and  Eve:  God  said,  "In  the  day  that  thou  eatest 
of  the  tree  of  knowledge,  thou  shalt  die  the  death  :"  Eve  being  cor- 
rupted by  the  serpent,  said,  "  Lest  ye  die,''  Satan  himself,  "  ye  shall 
not  die :"  so  God's  good  seed,  moriemini,  was  turned  first  to  ne  mori- 
amini,  then  unto  non  moriemini ;  "  God  affirms,  woman  doubts,  the 
devil  denies :"  Bernard. 

In  the  Church  (as  it  is  here  showed)  he  doth  oversow  schisms 
and  heresies  in  such  sort  that  the  tares  overtop  the  wheat ;  at  least 
they  be  so  mingled  together,  as  that  the  one  cannot  be  rooted  up 
without  hurt  to  the  other. 

In  man's  heart  (which  is  God's  especial  enclosure)  when  the  good 
seed  is  sown,  Satan  enters,  and  endeavours  to  catch  it  away,  plant- 
ing instead  thereof  unlawful  lust,  pride  of  life,  covetous  desires. 


302  THE    OFFICIAL    CALENDAR    OF   THE    CHURCn. 

lie  dotli  labour  to  blast  oui-  good  works,  either  in  the  act,  or  else 
in  the  end:  and  all  this  is  done,  saith  the  text,  "-while  men  sleep." 
The  which  I  find  construed  of  priests  especially,  called  in  Holy 
Bible,  the  watchmen  of  Israel:  but  not  only;  for  the  prince  being 
a  pastor  of  his  people,  must  watch  also  the  flock ;  yea,  the  shep- 
herds, overseeing  the  seers,  and  watching  the  watchmen  that  they 
do  not  sleep. 

This  also  concerns  the  people :  for  every  master  hath  charge  of 
his  house,  every  man  of  his  soul.  The  master  doth  sleep  when  he 
doth  not  govern  well  his  family ;  every  man  doth  sleep,  when  he 
neglects  God's  seed  sown  in  his  heart.  That  therefore  which  our 
Saviour  said  unto  his  disciples,  he  said  unto  all,  "Watch:"  and  so 
the  Church  expounds  it  of  all  idle  persons,  insinuating,  that  it  is 
the  best  time  for  the  devil  to  work  his  feat,  when  men  are  negligent 
in  their  calling. 

It  is  not  God's  fault  then  that  tares  are  mingled  among  wheat ; 
for  he  sowed  none  but  good  seed:  "All  that  he  made  was  good, 
yea,  very  good."  Neither  can  we  justly  condemn  the  devil,  for  he 
doth  but  his  part,  being  a  murderer  from  the  beginning;  all  the 
blame  belongs  unto  ourselves,  in  that  we  sleep  when  we  should 
watch. 

Here  the  Gospel  and  Epistle  parallel:  if  the  Word  of  God  dwell 
in  us  plenteously  with  all  wisdom,  then  Satan  cannot  sow  tares  in 
our  soul.  If  ministers,  magistrates,  and  masters,  as  God's  elect, 
put  on  tender  mercy,  kindness,  humbleness  of  mind,  love  toward 
their  charge,  their  compassionate  bowels  assuredly  will  pity  the 
dangerous  estate  of  such  as  are  tares  under  their  government, 
endeavouring  to  make  them  wheat  against  the  great  harvest.  For 
the  servants  here  teach  us  by  their  example  to  be  solicitous  for  the 
good  of  the  corn,  to  come  to  Christ,  and  to  pray  that  faithful 
labourers  may  be  sent  into  God's  harvest. 

Paul  was  grieved  because  some  cockle  grew  in  Philippi :  David 
was  grieved  because  the  heathen  had  broken  into  God's  inheritance  : 
Christ  was  grieved  because  God's  house  was  made  a  den  of  thieves ; 
and  so  Christians  in  our  time  should  be  grieved,  because  Satan  hath 
sowed  such  ollcnces  and  scandals  among  the  professors  of  the 
Gospel. 

Secondly,  this  parable  makes  f  Critical  doctrine, 
against  the  Brownists  in  their     1  Hypocritical  conversation. 

It  condemns  their  doctrine ;  for  there  was,  is,  and  ever  shall  be 
darnel  in  God's  field,  tares  among  wheat,  bad  among  good  in  the 


FIFTH   SUNDAY   AFTER   EPIPHANY.  303 

visible  Church.  I  confess,  the  Church  militant  may  be  called  the 
suburbs  of  heaven  ;  our  Saviour  here  terms  it  the  kingdom  of  hea- 
ven, because  the  King  of  heaven  doth  heavenly  govern  it  with  his 
holy  Word,  and  blessed  Spirit :  but  it  is  not  heaven  in  heaven,  it 
is  but  heaven  on  er.rth :  and  therefore  in  this  heaven  are  many  fire- 
brands of  hell,  the  children  of  the  wicked,  whose  end  is  damnation, 
and  utter  confusion  in  unquenchable  fire. 

We  may  not  therefore  leave  God's  floor,  because  there  is  some 
chaff,  neither  break  God's  net,  because  there  are  some  baggage 
fish ;  neither  depart  out  of  his  house,  because  there  be  some  vessels 
of  wrath ;  neither  run  out  of  his  field,  because  there  grows  some 
cockle  :  but,  as  Augustine  determined  against  the  Donatists  accu- 
rately :  "  We  must  not  forsake  the  good  for  the  bad,  but  rather 
tolerate  the  bad  for  the  good."  Almighty  God  would  have  spared 
a  whole  city  for  ten  good  men's  sake  ;  let  us  not  then  condemn  a 
whole  Church  for  ten  wicked  men's  company. 

"  I  hold  that  the  Church  is  full  of  wheat  and  chaff,  I  mend  such 
as  I  am  able,  I  tolerate  such  as  cannot  be  mended ;  I  avoid  the 
chaff,  lest  I  become  like  them  ;  I  destroy  them  not  lest  I  lose  all." 
Aug.  lib.  3,  contra  Crescon,  cap.  35.  In  God's  house  there  are 
not  only  vessels  of  gold,  and  vessels  of  silver,  but  also  of  wood,  and 
of  earth,  and  some  to  honour  and  some  to  dishonour.  It  is  our 
duty  to  strive  that  we  may  be  golden  vessels,  and  as  for  earthen, 
we  must  leave  them  to  God,  in  whose  hand  is  a  rod  of  iron,  to 
break  them  in  pieces  like  a  Potter's  vessel. 

I  will  say  to  the  Brownist,  as  Augustine  to  the  Donatist :  "  Ac- 
cuse with  all  your  powers  :  If  they  have  been  innocent,  your  breath 
will  affect  them  no  more  than  the  winnow  affects  the  grain  ;  If 
guilty,  the  corn  should  not  be  deserted  on  account  of  the  tares. 
Accuse  with  all  your  ability  :  I  conquer,  whether  you  prove  or  fail 
to  prove.  I  conquer,  if  you  do  not  prove,  yourself  being  judge  ; 
I  conquer,  if  you  prove,  Cyprian  being  judge,  who  teaches  us  not 
to  desert  the  barn  on  account  of  the  chaff.''  He  might  have  said, 
Christ  being  judge,  commanding  here,  "  Let  both  grow  together 
until  the  harvest."  We  may  not  judge  before  the  time,  calling 
(out  of  our  immoderate  zeal)  for  fire  from  heaven  to  consume  the 
tares,  but  expect  hell-fire  to  burn  them  up ;  and  that  for  two 
reasons  especially,  that  the  bad  may  be  converted,  and  the  good 
exercised. 

"  Every  evil  lives,  either  to  be  corrected,  or  that,  through  it  the 
good  may  be  exercised."  Aug.  in  Psalmum.  54.  He  that  is  now 
cockle,  may  prove  by  God's  especial  grace,  corn:  weed  not  the  field 


304  THE    OFFICIAL    CALENDAR    OF   THE    CHUKCH. 

therefore  present! v,  ^•'  lest  while  ye  gather  the  tares,  ye  pluck  up 
also  the  wheat." 

St.  Peter  was  an  Apostate,  St.  Matthew  a  Publican,  Zaccheus  an 
Oppressor,  Paul  a  Saul,  Justin  Martyr  was  a  Gentile,  St.  Augustine 
a  Manichee,  Martin  Luther  a  Monk,  Tremellius  a  Jew,  Leo  Afri- 
canus  a  Mohammedan  :  if  all  cockle  had  then  been  rooted  up  at  the 
first,  God's  field  would  have  wanted  much  good  wheat,  the  Church 
many  good  men,  yea  all  men ;  for  Adam  in  Paradise  was  a  tare, 
Avhen  he  disobeyed.  Here  the  Gospel  and  Epistle  meet  again. 
For  if  we  may  not  root  up  the  tares,  it  is  very  requisite  that  we  put 
on  tender  mercy,  kindness,  humbleness  of  mind,  meekness,  long- 
sulferance,  forbearing  one  another,  and  forgiving  one  another,  &;c. 

Again,  the  cockle  must  grow  for  the  corn's  exercise :  There  must 
be  heresies  among  you,  that  they  which  are  approved  among  you 
might  be  known.  If  Arius  had  not  been  born,  qui  posuit  cum 
Trinitate  personarum  Trinitatem  substantiarum  ;  "  Who  confounded 
trinity  of  substances,  with  trinity  of  persons  ;"  Thorn.  1,  part, 
qua^st.  31,  art.  2 :  and  Sabeilius  on  the  contrary,  qui  posuit  unita- 
tem  personse  cum  unitate  essentia ;  ''  Who  confounded  unity  of 
person  with  unity  of  essence;"  the  questions  about  the  blessed 
Trinity  would  never  have  been  determined  so  sufficiently  by  those 
great  lights  of  the  Church,  Athauasius,  Augustine,  Hilary,  kc. 

If  superstition  had  not  a  long  time  grown  in  God's  field  among 
the  wheat,  principles  of  the  true  religion,  especially  the  point  of 
justification  by  faith  only,  would  never  have  been  so  well  under- 
stood. 

If  Anabaptists  and  Brownists  had  not  contended  against  the 
Church,  it  would  have  gone  worse  with  the  Church ;  as  Augustine 
said  of  Rome  :  "  Carthage  injured  Rome  more  by  her  sudden  down- 
fall, than  she  had  done  by  her  long  hostility."  The  counsel  is 
good:  "  Live,  as  if  your  enemies  were  always  in  sight,"  Plutarch; 
for  the  Church,  as  Christ,  must  suffer  and  overcome,  in  the  midst 
among  all  her  enemies :  Psalm  ex.  2. 

Secondly,  this  makes  against  the  Brownists  in  their  hypocritical 
conversation.  It  is  said  here,  '''  that  so  soon  as  the  malicious  man 
had  sown  tares  among  the  wheat,  he  went  his  way."  Not  that  he 
departs  from  hypocrites  and  heretics,  but  he  putteth  on  another 
face :  when  he  doth  a  work  of  darkness,  he  transforms  himself  into 
an  angel  of  light.  He  is  no  more  black,  nor  brown,  but  a  Avhite 
devil,  saith  Luther.  And  therefore  when  it  is  objected  against  the 
conformable  Clergy,  that  heretics  and  schismatics  are  grave  men, 
and  good  men :  our  answer  may  be,  that  the  devil  is  now  gone : 


FIFTH   SUNDAY  AFTER   EPIPHANY.  305 

ravening  wolves  are  in  sheep's  clotliing.  Tares  are  so  like  good 
corn,  that  they  cannot  he  discerned  until  the  hlade  spring  up  and 
bring  forth  fruit.  Fitches  have  many  fetches  :  hypocrites  are  like 
Good^Yin  sands,  in  dubio  pelagi  terrseque,  neither  of  both,  and  either 
of  both,  as  occasion  shall  serve :  They  play  the  Turk  under  the 
name  of  Christians,  oves  visu,  vulpes  sestu :  there  is  no  more  devil 
appearing,  but  all  is  now  the  Spirit  of  God,  and  secret  revelations 
even  from  heaven. 

Thirdly,   this  parable  makes    C  Their  religious  antiquity, 
against  the  Papists,  in  the  ques-  J  Putting  to  death  of  heretics, 
tion  of  I  Purgatory. 

We  protest,  and  that  unfeignedly,  that  no  Church  ought  further 
to  depart  from  the  Church  of  Rome,  then  she  is  departed  from  her- 
self in  her  flourishing  estate.  Show  then,  say  the  Papists,  in  what 
aoio  the  tares  were  sown  amona;  the  wheat :  When  and  where  Pur- 
gatory,  prayer  for  the  dead,  indulgences,  auricular  confession,  and 
other  new  tricks  of  Popery  crept  into  the  Church.  Answer  is  made 
for  us  here  by  Christ ;  "  While  men  slept,  the  malicious  enemy 
sowed  tares  among  the  wheat."  And  it  was  not  discerned  until  the 
blade  was  sprung  up,  and  had  brought  forth  fruit. 

When  I  see  the  finger  of  the  dial  removed  from  one  or  two,  shall 
I  be  so  mad  as  to  think  it  standeth  still  where  it  was,  because  I 
could  not  perceive  the  stirring  of  it  ?  In  the  forehead  of  the  Whore 
of  Babylon,  is  written  a  mystery :  so  Paul  calls  the  working  of 
Antichrist,  a  mystery  of  iniquity :  because  the  man  of  sin  doth 
covertly  and  cunningly  wind  his  abominations  into  the  Church  of 
Christ. 

Politicians  observe,  that  corruptions  are  bred  in  civil  bodies,  as 
diseases  in  natural  bodies  :  at  the  first  they  be  not  discerned  easily, 
but  in  their  growth :  insensibly  they  proceed  often,  till  it  come  to 
pass,  which  Livy  said  of  the  Roman  State ;  "  We  can  neither  en- 
dure the  malady,  nor  the  medicine."  Was  it  so  in  the  Empire  of 
Rome,  and  might  it  not  be  so  in  the  Church  of  Rome  ? 

The  Rhemists  acknowledge  many  barbarisms  and  incongruities 
in  the  vulgar  Latin  text.  Cardinal  Cajetan,  Sanctes  Pagnius, 
Franciscus  Forerius,  Hieronymus  Oleastrius,  Sixtus  Senensis,  all 
learned  Papists,  ingenuously  confess,  that  beside  solecisms  in  the 
vulgar  translation  of  Rome,  there  are  many  gross  faults,  additions, 
transpositions,  omissions.  Isidorius  Clarius,  a  Spanish  monk,  pro- 
fessed that  he  found  in  it  8000  errors.  It  is  plain  they  were  so 
manifest  and  so  manifold,  as  that  the  Council  of  Trent,  and  after  it 


/ 

306  THE    OFFICIAL    CALENDAR   OF   THE    CHURCH. 

Pope  Sixtus  Quintus,  and  Clement  VIII.,  took  order  for  tlie  cor- 
recting of  it.  I  would  know  then  of  a  Papist  how  this  cockle 
was  sown  among  God's  seed?  in  what  year  this  and  that  absurdity 
first  crept  into  their  text?  as  Luke  xv.  8,  domum  evertit,  for 
domum  everrit :  and  Exod.  xxxiv.  29,  Moses  instead  of  a  brio;ht 
countenance,  is  said  to  have  cornutum  faciem,  a  face  of  horn, 
whereupon  the  common  painters  among  the  Papists,  usually  paint 
Moses  with  two  horns,  as  a  cuckold,  to  the  great  scandal  of  Chris- 
tian religion,  as  Augustinus  Steuchus,  and  Sixtus  Senensis  observe. 

The  whole  Rhemish  college  cannot  toll  in  what  age  confusus  est, 
instead  of  confessus  est,  entered  in  Mark  viii.  33.  Pope  Sixtus 
Quintus  hath  sundry  conjectures,  in  the  preface  prefixed  to  his 
Bible,  Vel  ex  injuria  temporum,  vel  ex  librariorum  incuria,  vel  ex 
impressorum  imperitia,  vel  ex  temere  emendantium  licentia,  vel  ex 
recentiorum  interpretum  audacia,  vel  ex  hsereticorum  scholiis  ad 
marginem,  "  either  from  the  looseness  of  the  times,  or  the  careless- 
ness of  copyists,  or  unskilfulness  of  j)rinters,  or  the  rash  licence  of 
proof-readers,  or  the  audacity  of  recent  interpreters,  or  the  mar- 
ginal scolia  of  heretics."  If  the  Pope  cannot  tell,  in  whose  head 
and  hands  is  all  the  Church's  treasure,  both  for  wit  and  wealth ;  it 
is  enough  for  the  disciple  to  be  as  his  master  is,  and  the  servant  as 
his  Lord. 

The  late  Pope  Clement  VIII.  corrected  the  correction  of  his 
predecessor  Sextus  Quintus,  setting  forth  another  Bible,  which  one 
called  unhappily,  "  The  new  transgression."  In  these  reformed 
editions  of  Rome,  there  is  such  difference,  that  we  may  say  with  the 
prophet ;  Egyptians  are  set  against  Egyptians,  and  the  destroyer 
against  the  destroyer,  one  against  another,  and  all  against  the  truth. 

In  the  Roman  missals  and  breviaries,  there  were  so  many  damna- 
ble blasphemies  and  superstitious  errors,  that  the  late  Popes  even 
for  shame  reformed  them :  and  yet  they  cannot  tell  in  what  year  these 
corruptions  first  grew :  and  therefore  what  need  we  tell  them  at 
what  time  this  and  that  Popish  novelty  was  first  sown  ?  Is  it  not 
enough  that  we  now  discern  the  tares  among  the  wheat  ?  and  prove 
to  the  proudest  of  their  side,  that  there  was  no  such  darnel  in  God's 
field  for  the  space  of  six  hundred  years  after  Christ  ?  I  say,  no 
such  stinking  weeds,  as  the  single  communion  of  the  priest,  half 
communion  of  the  people,  worshipping  of  the  bread,  creeping  to 
the  cross,  supremacy  of  the  Pope,  which  are  the  most  essential 
points  of  all  the  Romish  religion. 

Secondly,  this  parable  makes  against  the  Papists  in  the  question 
of  putting  heretics  to  death.     I  confess  the  words,  "Let  both  grow 


FIFTH    SUNDAY   AFTER   EPIPHANY.  307 

together;"  teacli  not  the  magistrates  duty,  hut  rather  show  God's 
bounty  towards  heretics.  It  is  the  princes  office  to  hanish,  imprison, 
mulct,  and  hy  all  means  possible,  to  suppress  them,  and  in  no  sort 
to  suffer  them,  as  being  so  pestilent  as  the  plague.  Eor  as  the 
plague,  "so  heresy  doth  instantly  strike  the  heart,  and  by  poisoning 
one  infects  many,"  Bellarmine.  Heresy  strikes  at  faith,  and  so  takes 
away  the  life  of  the  Christian ;  for  the  just  doth  live  by  faith,  and 
then  it  fretteth  as  a  canker  or  gangrene,  corrupting  all  other  mem- 
bers of  Christ's  mystical  body;  we  may  cry  "There  is  death  in  the 
pot,"  as  the  children  of  the  prophets ;  such  cockle  then  ought  to 
be  crept  and  topt,  but  not  utterly  rooted  up  and  burnt  until  the 
great  harvest.  A  murderer  and  a  traitor,  indued  with  faith  and 
repentance,  may  pass  from  the  cross  to  the  crown ;  as  the  blessed 
thief  in  the  gospel  was  instantly  translated  from  his  pain  to  Para- 
dise ;  but  an  heretic  dying  in  his  heresy,  cannot  be  saved.  He 
therefore  that  puts  an  heretic  to  death,  is  a  double  murderer,  as 
Luther  thinks,  in  destroying  his  body  with  death  temporal,  in  slay- 
ing his  soul  vrith  death  eternal.  Excommunication,  exile,  loss  of 
goods,  imprisonment,  deprivation,  have  been  reputed  evermore  fit 
punishments  for  heretics :  but  fire  and  fagot  is  not  God's  law,  but 
canon  law,  enacted  first  by  Pope  Lucius  the  Third,  An.  1184, 
Bullinger  de  Consiliis.  lib.  2,  cap.  xii.  And  confirmed  afterward 
by  Innocentius  the  Third,  and  Gregory  the  Ninth,  as  it  appears  in 
the  Decretals :  and  it  was  executed  against  the  Waldenses,  and  in 
latter  times  against  the  Protestants  especially,  martyring  the  dead 
with  the  living,  (the  bones  of  Fagius  and  Bucer)  the  wife  with  the 
husband,  the  nevf  born,  yea,  not  born  infant  with  the  mother, 
(whom  they  should  have  cherished  by  all  laws,  and  christened  by 
their  own  laws,)  and  that  not  for  the  denying  of  any  article  of  the 
creed,  but  only  for  not  believing  transubstantiation,  and  other  new 
quirks  of  the  school,  which  the  most  judicious  among  them,  as  yet 
cannot  explicate. 

Scotus,  in  4  Sent.  Dist.  11  Qusest.  3,  Cameracensis,  Chemnitius 
examin.  con.  Trident  de  Transubstant.  and  other  Papists  of  great 
note,  confess  plainly,  that  transubstantiation  cannot  be  enforced  by 
the  gospel,  nor  by  any  testimony  of  the  ancient  Church.  And,  De 
Sacrament.  Eucharist,  lib.  iii.  c.  23,  Sect.  Secundo  dicit.  Bellar- 
mine, Rome's  oracle,  doth  acknowledge  that  it  may  be  well  doubted 
whether  there  be  any  place  of  Scripture  clearly  to  prove  transub- 
stantiation, otherwise  than  that  the  Church  hath  declared  it  so  to 
be,  because  many  learned  and  acute  men  hold  the  contrary.  AYhat 
hellish  cruelty  then  was  it  in  the  Bonners  of  Queen  Mary,  to  make 


308  THE    OFFICIAL    CALENDAR    OF    THE    CnURCH. 

bonfires  of  silly  women,  for  not  understanding  this  their  inefiable 
mystery,  wherein  are  nine  miracles  at  the  least,  as  Joannes  de 
Combis  affirms :  If  these  gunpowder  priests,  and  fagot  diyines  are 
saints,  I  wonder  who  are  Scythians  ?  if  these  be  Catholics,  who  are 
Canibalg  ? 

In  this  question,  as  in  all  other,  I  submit  myself  to  the  judgment 
of  our  Church,  and  practice  of  our  country.  Which  as  divines,  and 
statesmen  avow,  never  put  any  to  death  merely  for  the  cause  of 
religion.  I  conclude  with  the  gloss  of  Luther :  "  Allow  me  this 
word,  not  to  confirm  or  approve  heretics,  but  to  console  the  believer 
and  exhort  to  patience."  Consulas  Augustinum  Epist.  48,  50,  61, 
127,  158,  159,  160 ;  "  The  Pagan  persecutor  rages  as  a  lion,  the 
heretic  insinuates  like  the  serpent ;  the  former  compels,  the  latter 
teaches  men  to  deny  Christ ;  against  one,  your  resource  is  patience ; 
against  the  other,  vigilance."  Contra  liter  as  Petilian,  lib.  i.  cap. 
29 ;  "  Deal  gently  with  the  men,  but  kill  their  errors ;  presume  on 
the  truth  without  pride,  contend  for  the  truth  without  severity." 
All  which,  I  desire  you,  to  construe  not  of  blasphemous  wretches, 
obstinately  denying  the  great  mysteries  of  holy  faith,  as  namely, 
"  Christ's  Incarnation,  and  the  blessed  Trinity;"  but  of  such  here- 
tics as  err  in  other  articles  of  our  creed,  concerning  the  Catholic 
Church,  the  communion  of  saints,  the  forgiveness  of  sins,  in  which, 
howsoever  the  Papists  in  our  judgment  ofi"end,  yet  none  of  them 
are  put  to  death  in  our  state,  "  merely  for  religion,  but  rather  for 
evil  designs  and  bad  faith  to  the  king,"  as  the  learned  father,  in 
Tortura  Torti,  page  133. 

Thirdly,  this  makes  against  Popish  purgatory,  proving  it  to  be 
superfluous  and  idle :  for  whatsoever  is  in  the  Lord's  field,  is  either 
corn  or  cockle :  a  barn  is  provided  for  the  one,  and  unquenchable 
fire  for  the  other.  A  third  place  for  a  third  sort  of  persons,  is 
that  which  neither  God  made,  nor  Christ  mentioned,  nor  the  Apos- 
tles believed,  nor  the  primitive  Church  embraced.  It  is  an  heathenish 
phantasy  founded  by  the  poets,  and  not  by  the  prophets,  by  Plato 
and  Virgil,  not  by  Peter  and  Paul ;  and  that  upon  so  fickle  ground, 
that  the  most  learned  Papists  can  neither  tell  us,  where  it  is,  nor 
what  it  is. 

Bellarmine  reports  eight  sundry  difi"erent  opinions  about  the 
place,  confessing  honestly  that  the  Church  as  yet  hath  not  defined 
it ;  it  is  in  so  many  places,  as  that  it  can  be  in  no  place,  quod  ubique, 
nuUibi.  Sir  Thomas  More  said,  that  in  all  purgatory  there  is  no 
water,  and  that  he  would  prove  by  the  words  of  Zach.  ix.  11 :  "I 
have  loosed  thy  prisoners  out  of  the  pit,  Avherein  is  no  water."     On 


SEPTUAGESIMA   SUNDAY.  809 

tlie  contrary  RofFensis  affirmed,  tliat  there  is  great  store  of  water, 
and  this  he  proved  by  David,  Psalm  Ixvi.  11 :  "  We  went  through 
fire  and  water."  Albertus  and  Roffensis  are  of  opinion,  that  pur- 
gatory executioners  are  good  angels.  Other,  as  Dionysius  Carthu- 
sianus  and  Sir  Thomas  More,  make  no  doubt,  but  that  they  be 
devils.  Cardinal  Bellarmine  is  of  both  sides,  and  no  side  concluding 
this  point,  this  remains  among  the  secrets,  which  shall  be  opened 
to  us  in  their  proper  time.  Happily,  this  uncertainty  is  a  great 
certainty  to  the  Pope,  being  lord  of  purgatory ;  for  he  can  when  he 
please  m.ake  gaol  delivery,  and  avoid  all  the  souls  in  purgatory, 
being  his  peculiar ;  the  'P^^e  may  command  God's  angels  to  fetch 
away  from  thence  whom  he  list,  Clem.  vi.  in  Bulla. :  and  therefore 
this  imaginary  fire  may  make  his  kitchen  smoke,  but  it  is  altogether 
needless  for  the  people ;  because  Christ  (saith  Paul)  "  hath  purged 
our  sins:"  "all  our  sins,"  saith  St.  John;  as  Augustine  sweetly, 
"  God's  pity  is  man's  purgatory." 

Lastly,  this  makes  against  Atheists,  imagining  that  either  eternal 
judgment  shall  have  an  end ;  or  else  that  the  world  shall  have  no 
end :  our  Saviour  confutes  both  in  his  exposition  of  this  parable  : 
ver.  39.  "  The  harvest  is  the  end  of  the  world,  and  the  reapers  be 
the  angels,  who  shall  gather  the  tares,  &c.,  but  the  wheat  shall  be 
gathered  into  God's  barn." 

The  glorious  angels  at  the  great  harvest,  shall  first  gather  the 
tares,  separating  them  from  the  wheat,  which  is  poena  damni,  pri- 
vation of  God,  and  all  that  is  good ;  angels,  saints,  friends ;  and 
then  they  shall  bind  them  in  sheaves  to  be  burnt,  which  is  poena 
sensus,  a  possession  of  hell  and  all  that  is  evil ;  they  shall  not  be 
bound  all  in  one,  but  in  many  fagots  ;  an  adulterer  with  an  adul- 
teress shall  make  one  fagot,  a  drunkard  with  a  drunkard  another 
fagot,  a  traitor  with  a  traitor  another  fagot ;  as  there  be  several 
sins,  so  several  sheaves  ;  all  shall  not  be  punished  in  the  same  de- 
gree, though  in  the  same  fire :  all  shall  be  burnt,  yet  none  con- 
sumed. In  that  unquenchable  fiame,  "  Hell  fires  torment  but  da 
not  consume  the  body ;  they  punish,  without  destroying."  Prosper, 
Mors  sine  morte,  finis  sine  fine,  defectus  sine  defectu.  "  Deathless 
death,  endless  end,  destruction  of  the  indestructible."     Aug. 

David  said  of  his  enemies  in  the  55th  Psalm.  "  Let  them  go  down 
quick  into  hell:"  in  another  sense  we  may  with  so  much  unto  our 
best  friends,  even  our  ownselves,  (as  one  fitly)  Let  us  often  go  to 
hell  while  we  live,  that  we  come  not  thither  when  we  be  dead ;  let 
us  every  day  descend  into  hell  by  meditation,  that  in  the  last  day 
we  may  not  descend  by  condemnation. 


310  THE   OFFICIAL   CALENDAR   OF   THE   CnURCH. 

"Gather  the  wheat  into  my  barn."  In  God's  field  tares  are 
among  -wheat,  but  in  God's  barn  no  tare,  no  care  shall  molest  us  : 
in  the  kingdom  of  grace  bad  are  mingled  with  the  good,  but  in  the 
kingdom  of  glory  there  shall  be  none  but  good,  enjoying  nothing 
but  good,  good  angels,  good  saints ;  above  all  our  good  God,  in 
whose  light  we  shall  see  such  light,  as  the  eye  of  man  hath  not 
seen,  neither  ear  heard,  neither  heart  sufficiently  can  conceive,  &c. 


THE  EPISTLE. 

1  Cor.  ix.  24. — ^^  Perceive  ye  rot,  Jioiv  tliat  they  loliicli  run  in  a 
course,  run  all,  hut  one  receiveth  the  reward?" 

There  are  two  ways  of  teaching  ;  one  by  precept,  and  another  by 
pattern.  St.  Paul  useth  here  both ;  a  precept,  "  so  run  that  ye 
may  obtain:"  a  pattern,  "I  therefore  so  run,"  &c. 

The  precept  is  pressed  f  1.  From  runners.,  in  the  24th  ver. 
by  two  similitudes  :  |  2.  From  wrestlers,  in  the  25th. 

The  sum  of  both  is  :  if  such  as  run  for  a  wager,  and  contend  for 
a  corruptible  crown,  suffer  great  pains,  and  abstain  from  many 
pleasures  to  win  the  goal ;  what  should  we  do,  what  should  we  not 
do  to  gain  the  crown  of  glory,  proposed  and  promised  only  to  such 
as  run,  travel,  and  endeavour  for  it  ?  "  So  run  therefore,  that  ye 
may  obtain." 

/■Men,  ye. 
In  which  exhortation  four  ^Matter,  run. 
points  are  regardable  :  ^Manner,  so  run. 

Olark,  that  ye  may  obtain. 

^'Run  yc."  That  is,  all  ye;  for  that  is  taken  as  granted  here; 
Perceive  ye  not  ?  All  men  are  wayfarers  in  this  valley  of  tears 
before  they  can  be  possessors,  ascended  up  to  heaven,  and  resting 
on  God's  holy  hill,  the  blessed  Virgin  not  excepted,,  the  most  blessed 
of  all  the  sons  of  men,  Christ  Jesus  himself  not  exempted,  he  first 
suffered,  and  after  entered  into  glory  ;  first  he  did  run,  then  obtain. 

God  hath  three  houses,  heaven  for  jo}'-,  hell  for  pain,  earth  for 
labour :  "  Man  is  born  to  travail  as  the  sparks  fly  upward :" 
Job  V.  7. 

The  matter  then  in  the  next  place  to  be  considered,  is,  that  wo 
must  run:   "Hun  ye." 


SEPTUAGESIMA   SUNDAY.  311 

Wherein  observe  two  tliino-s  C  1.    The  labour       )    r.         ,.r> 
especially:  (^2.    Ihe  shortness  ^ 

The  labour,  in  that  we  must  run;  the  shortness,  in  that  it' is  but 
a  race.  "Man  that  is  born  of  a  woman,  is  of  short  continuance, 
and  full  of  trouble."  Man's  life  is  not  short  and  sweet,  but  sharp 
and  short.  Running  is  a  violent  exercise,  therefore  sharp ;  a  stage 
is  but  a  little  ground,  therefore  short. 

God  is  good  unto  us  in  tempting  these  so  fitly,  that  thinking  on 
the  shortness  of  our  life  we  may  bo  content,  because  full  of  mise- 
ries ;  and  again,  considering  the  miseries  of  our  life,  we  mo.y  be 
comforted,  because  it  is  but  of  small  continuance,  not  a  long 
journey,  but  a  short  tie. 

The  word  original  is  SfaSwy,  a  race  of  men  Tltalicum. 
or  horses,  whereof  I  find  in  antiquity  three  -<^  Olympicum. 
kinds  :  I  Py  thicum. 

One  of  Italy,  containing  625  feet,  that  is,  125  paces.  The 
second  of  Olympus,  containing  600  feet,  that  is,  120  paces.  The 
third,  containing  1000  feet,  that  is,  200  paces.  It  is  probable  that 
Paul  writing  this  to  the  Corinthians,  alluded  to  the  Olympiac  course, 
which  is  the  shortest,  much  like  the  ties  in  Kent,  some  30  or  40 
rods.  And  as  experience  shows  daily,  some  give  over  at  the  first 
setting  out,  in  the  very  cradle ;  some  perish  when  they  have  run 
two  or  three  paces  in  their  youth,  others  about  the  midst  of  their 
race ;  most  of  them  are  out  of  breath  before  they  can  reach  the 
staid  paces  of  threescore  years;  if  any  live  till  eighty,  we  repute 
him  exceeding  old.  Why  do  I  name  rods  or  paces?  Our  life  is  as 
it  were  a  span  long,  a  very  nothing  in  respect  of  eternity :  seeing 
then  our  course  is  small  and  reward  great,  a  little  pain  but  an 
inestimable  price;  seeing  our  light  affliction,  which  is  but  for  a 
moment,  causeth  unto  us  a  far  most  excellent  and  eternal  weight  of 
glory,  "Let  us  not  faint  in  our  course,  but  so  run  that  we  may 
obtain." 

"  So  run."  Noting  the  manner  and  the  means,  a  general  rule 
necessary  for  the  course  of  our  whole  life,  teaching  us,  in  all  we 
say  or  do,  to  foresee  the  right  end,  and  to  use  the  means  for  obtain- 
ing that  end. 

Some  look  to  the  right  end,  but  use  not  the  right  means, 
as  Carolostadius  in  Luther's  age,  who  desired  the  Gospel  might 
flourish,  but  he  failed  in  the  means ;  he  despised  authority, 
neglected  human  lavrs,  and  was  altogether  transported  with  his 


312  THE   OFFICIAL   CALENDAR   OF   THE   CnURCH. 

own  i^rivate  humors  of  ambition  and  covetousness.  And  so  the 
schismatics  in  our  time,  especially  those  of  the  separation,  embrace 
the  Gospel  (as  it  should  seem)  so  much  as  we,  but  they  fail  in  their 
Sic,  in  their  so  running ;  for  they  run  out  of  the  Church,  without 
which  none  can  be  safe,  none  can  be  saved ;  and  so  the  more  they 
run,  the  further  are  they  from  the  prize. 

Some  use  the  right  means,  but  not  for  the  right  end,  as  hypo- 
crites used  to  fast  and  give  to  the  poor,  not  for  God's  glory,  but  for 
their  own  praise.  So  vain-glorious  Preachers  and  people  seek  the 
truth,  but  not  for  the  truth ;  and  while  they  seek  it,  they  seek  it 
not  for  itself. 

Some  neither  use  the  right  means,  nor  aim  at  the  right  end,  as 
Atheists,  who  prefer  their  five  senses  before  the  four  Evangelists, 
and  panem  nostrum  in  the  Pater  noster,  before  sanctificetur  nomen 
tuum. 

Some  look  to  the  right  end,  and  use  the  right  means,  as  the  holy 
Prophets  and  Apostles.  All  their  preaching  tended  to  the  glory  of 
God,  and  they  run  the  right  way  to  propagate  that  his  glory ;  "So 
run  therefore,  that  ye  may  obtain." 

Xow  thatwemay  run  well,  two  J  due  preparation  before  1    , 
things  are  required  especially  :  a  1  right  disposition  in       j 

He  that  undertakes  to  run  a  tie,  will  first,  if  he  be  wise,  diet 
himself,  and  not  spend  his  time  in  drunkenness  and  gluttony;  the 
text  saith,  he  will  abstain  from  all  things,  even  those  meats  and 
pleasures  which  he  doth  most  affect,  only  to  make  his  body  swift 
and  fit  for  the  race.  So  if  we  will  happily  run  our  course  in  God's 
way,  we  must  not  walk  in  surfeiting  and  drunkenness,  in  chamber- 
ing and  wantonness,  but  as  Paul  here,  we  must  tame  our  bodies 
and  bring  them  into  subjection.  ■  We  must  not  be  filled  with  wine, 
but  with  the  Holy  Spirit :  for  fasting  and  voluntary  chastising  of 
our  bodies,  as  occasion  is  offered,  are  not  works  either  surperfluous 
or  superstitious.  A  full  paunch  and  heavy  head  is  fitter  to  lie  than 
to  go,  to  stand  still  than  to  run  a  swift  race..  The  Gentiles  live  to 
eat,  but  Christians  eat  to  live ;  and  life  consists  in  health  and 
strength,  and  both  are  maintained  especially  by  moderate  fare. 

Secondly,  the  runner  useth  to  strip  himself  of  all  about  him, 
except  some  white  garment  to  cover  his  nakedness :  and  so  we  must 
put  off  the  works  of  darkness,  and  everything  that  presseth  down : 
we  must  cast  away  the  cares  of  this  life,  using  the  world  as  if  we 
used  it  not ;  having  wives  and  children,  as  if  we  had  neither  wives 
nor  children,  accounting  all  things  loss  to  win  Christ.     We  must 


race. 


SEPTUAGESMIA   SUNDAY.  313 

strip  ourselves  of  all  that  might  hinder  us  in  our  course,  leaving 
nothing  on  us  but  the  long  robe  of  Christ's  righteousness  to  cover 
our  nakedness,  to  cover  our  wickedness,  as  our  Apostle,  Rom.  1  3. 
14.  "  Put  ye  on  the  Lord  Jesus  Christ,  and  take  no  thought  for 
the  flesh  to  fulfil  the  lusts  of  it." 

And  as  the  runner  must  have  due  preparation  before  his  race,  so 
likewise  a  right  disposition  in  his  course,  that  he  begin  well,  con- 
tinue well,  and  end  well. 

First.  He  must  be  careful  to  begin  well,  to  set  out  in  the  right 
and  direct  passages :  otherwise  if  he  run  in  wry- ways  and  by-ways, 
the  more  his  labour,  the  greater  is  his  loss.  We  must  take  heed, 
lest  meta  be  transposita:  such  as  will  obtain  God's  prize,  must  walk 
in  God's  path,  turning  "neither  to  the  right  hand  nor  to  the  left." 
Deut.  V.  32,  33,  for  there  is  danger  in  both  ;  and,  as  Luther  ob- 
serves, often  the  greatest  peril  is  on  the  right  hand.  For  schis- 
matics hurt  more  under  a  color  of  reforming  and  building  up  the 
Church,  than  heretics  and  open  tyrants  can  do  by  persecuting  and 
pulling  down  the  Church.  Omnes  amici  omnes  inimici  (quoth  Ber- 
nard). On  the  contrary,  by  the  Martyr's  blood,  the  Church  is  not 
destroyed,  but  watered :  Ante  fuit  in  operibus  fratrum  Candida, 
nunc  in  martyrum  cruore  purpurea.  Every  man  must  be  sure  to 
set  forth  aright,  in  the  true  pofession  of  the  Catholic  faith ;  other- 
wise when  we  run  without  Christ,  who  is  the  way,  then  our  wisdom 
is  double  foolishness,  our  righteousness  double  sin ;  when  we  are 
best,  then  are  we  worst.  Again,  we  must  walk  in  an  honest  voca- 
tion warranted  by  God's  word,  otherwise  we  shall  not  run  to,  but 
from  the  prize. 

Secondly.  We  must  continue  well;  for  many  run,  but  one 
receiveth  the  crown :  we  must  therefore  take  heed  that  we  do  not 
slip ;  or  if  we  slip,  that  we  do  not  fall ;  or  if  we  fall,  that  we  fall 
not  backward,  but  forward,  so  that  we  may  with  speed  rise  again. 
The  most  just  often  slip,  and  sometime  fall ;  but  they  fall  not 
backward,  as  Eli,  and  the  Jews  who  took  Christ,  but  forward,  as 
Abraham  in  the  valley  of  Mamre,  and  Ezekiel  by  the  river  Chebar. 

Lastly.  We  must  end  well :  death  is  our  last  enemy,  which  must 
be  destroyed,  and  therefore  we  must  run  well  unto  the  end,  and  in 
the  end.  As  good  not  to  run  at  all,  as  run  near  the  end,  and  then 
to  lose  the  prize;  to  suffer  Satan  at  the  last  hour  to  snatch  our 
reward  from  us.  A  runner  will  be  sure  to  stretch  out  his  hands  at 
the  race's  end  to  take  the  mark ;  so,  when  death  approacheth,  a 
Christian  must  stretch  out  the  hand  of  faith  apprehending  Christ 
and  his  righteousness. 

22 


314  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

Observe  yet  a  great  difference  between  the  Christian  and  other 
races.  In  the  games  of  other  runners,  as  it  is  here  said,  one  only 
doth  win  the  goal ;  but  in  the  Christian  course,  many  receive  the 
prize,  so  many  as  continue  steadfast  unto  the  end,  though  they  do 
not  run  so  fast,  though  they  do  not  run  so  far  as  others.  So  Christ 
shows  in  the  parable  of  the  vineyard,  allotted  for  the  Gospel  on 
this  day :  Such  as  came  to  work  at  the  eleventh  hour  had  a  penny, 
so  well  as  they  that  came  into  the  vineyard  at  the  third  hour. 

Secondly,  in  other  races  one  hinders  another ;  but  in  our  jour- 
ney to  heaven  one  helps  another.  The  more  the  merrier,  the 
greater  company  the  better  encouragement,  every  good  man  being 
a  spur  to  his  neighbour.  As  when  Peter  and  John  ran  to  Christ's 
sepulchre,  John  over-ran  Peter  unto  the  grave,  Peter  out-Avent 
John  into  the  grave. 

Thirdly,  runners  and  wrestlers  contend  for  a  crown  that  shall 
perish,  but  we  run  to  obtain  an  everlasting  crown  :  they  run  for  a 
little  prize,  for  a  little  praise ;  but  we  strive  for  no  less  than  a 
kingdom  that  is  at  stake ;  that  is  the  mark,  which  being  infinitely 
above  the  value  of  all  men's  works,  it  cannot  be  deserved  by  merit, 
but  only  given  by  grace :  to  propound  a  garland  for  the  runner, 
and  a  crown  for  the  wrestler,  proceeds  altogether  from  God's  own 
mere  mercy ;  to  run,  and  not  to  fall,  to  fail,  and  not  finally  to  be 
cast  down,  comes  also  from  his  especial  grace.  So  that  it  is  neither 
in  him  that  willeth,  nor  in  him  that  runneth,  but  in  God  that  shows 
mercy.  Yet  we  must  "  so  run,  that  we  may  obtain."  We  must 
work  well  in  respect  of  the  reward,  as  also  for  fear  of  punishment, 
due  to  such  as  work  not  well,  albeit  not  only,  nor  chiefly  for  these 
considerations,  as  slaves  for  fear,  or  hirelings  for  reward ;  but 
principally  out  of  loving  obedience  to  God,  as  becomes  children 
unto  so  good  a  father.  Holy  conversation  is  a  sign  and  seal  of  our 
justification,  by  which  our  election  is  made  sure-  Neramus  ergo 
fidei  fructum  ab  ipsa  pueritia,  augeamus  in  adolescentia,  coleremus 
in  juventute,  compleamus  in  senectute. 

"I  therefore  so  run."  One  said  of  Erasmus,  his  Encliridion, 
that  there  was  more  devotion  in  the  book  than  in  the  writer.  But 
here  Saint  Paul's  life  doth  preach  so  much  as  his  letter ;  "  I  so  run, 
so  fight  I."  Preachers,  as  it  is  well  observed  upon  the  Gospel  for 
this  day,  must  be  not  only  verbarii,  but  operarii :  so  that  as  Christ 
said  to  the  lawyer,  I  say  to  thee,  "Go  and  do  thou  likewise." 

"  Not  as  one  that  beateth  the  air."  Such  as  contend  in  the 
Church  about  things  uncertain  and  unnecessary,  beat  the  air. 

"I  tame  my  body."     The  Monks  of  S.  Swithin  in  Winchester, 


SEPTUAGESMIA   SUNDAY.  315 

complained  to  Henry  the  Second,  that  their  Bishop  had  taken  away 
three  of  their  dishes,  and  left  them  but  ten :  to  whom  the  King 
answered,  that  the  Bishop  should  do  well  to  take  away  ten,  and  to 
leave  them  but  three;  for  they  were  so  many  as  he  had  in  his 
Court.  In  England  monks  so  tamed  their  body,  that  among  us  as 
yet,  Friar  and  fat  are  voces  convertibiles :  and  the  new  bastard 
monk,  though  his  habit  resemble  love,  covering  a  multitude  of  sins ; 
yet  himself  is  the  picture  of  envy.  No  treason  in  old  time  without 
a  Priest ;  no  treason  in  our  time  without  a  Jesuit :  so  that  I  may  say 
with  the  Poet ; 

"  In  vestiments  non  est  contritio  mentis. 
Ni  mens  sit  pura,  nil  confert  regula  dura." 

Bodily  exercise  profiteth  little;  but  "godliness  is  profitable  to* all 
things."  As  to  show  the  behaviour  of  a  prophet  in  the  robes  of  a 
Cavalier,  is  lovely :  so  contrariwise,  to  do  the  works  of  a  ruffian  in 
the  weeds  of  a  priest,  is  no  better  than  hypocrisy. 

"  Lest  by  any  means.''  Our  Apostle  was  assured  of  his  salva 
tion,  as  is  evident,  Rom.  8.  This  then  is  to  be  construed  of 
reproof  before  men,  not  of  reprobation  before  God.  Or  if  it  be 
referred  to  damnation  eternal,  his  meaning  is,  that  we  may  not 
presume  of  the  end,  without  the  means  and  ways,  by  which 
Almighty  God  brings  us  unto  it.  And  so  we  lambs  may  tremble, 
seeing  the  bell-wether  of  the  flock  must  so  labor  and  subject  his 
flesh,  lest  perhaps  he  miss  the  mark. 

Christ  doth  assure  that  a  little  faith,  even  as  a  grain  of  mustard 
seed,  is  strong  enough  to  cast  all  mountains  into  the  sea,  that  shall 
rise  up  to  divide  between  God  and  us.  It  is  true,  that  the  shield  of 
faith  is  able  to  repel  all  the  fiery  darts  of  the  wicked :  but  this  our 
faith  is  made  fat  by  good  works.  And  if  we  will  make  our  calling 
and  election  sure,  we  must  with  all  diligence  join  virtue  Avith  faith, 
and  with  virtue  knowledge,  and  with  knowledge  temperance,  and 
with  temperance  patience,  and  with  patience  godliness,  and  with 
godliness  brotherly  kindness,  and  with  brotherly  kindness  love,  &c. 


THE  GOSPEL. 

Matt.  xx.  1.     "  The  Tcingdom  of  heaven  is  like  unto  a  man  that 
is  an  householder." 

Our  Saviour  was  delighted  exceedingly  with  certain  proverbial 
speeches ;  as  "  Every  man  that  exalteth  himself  shall  be  brought 


316  THE   OFFICIAL   CALENDAR    OF   THE   CHURCH. 

low ;  and  he  that  humbleth  himself  shall  be  exalted.  Unto  every 
man  that  hath,  it  shall  be  given,  but  from  him  that  hath  not,  even 
that  which  he  hath  shall  be  taken  away.  Many  that  are  first  shall 
be  last,  and  the  last  shall  be  first."  The  which  saying  is  hard,  and 
(as  Bishop  Latimer  speaks,)  it  is  no  meat  for  mowers  and  ignorant 
people.  Christ  therefore  propounds  here  this  parable  for  explana- 
tion thereof,  as  it  is  apparent  by  the  16th  verse  of  this  present 
chapter,  as  also  by  the  last  words  of  the  former.  "  Many  that  are 
first  shall  be  last,  and  the  last  shall  be  first :  for  the  kingdom  of 
heaven,"  &c. 

In  which  a  lecture  of  meekness  is  read  by  the  great  doctor  of 
humility :  teaching  all  such  as  are  forward  in  religion,  not  to  be 
proud,  because  "  the  first  may  be  last ;"  and  all  such  as  are  late, 
not  to  despair,  because  "  the  last  may  be  first." 

f  calling. 
In  the  whole  parable,  three  points  are  to  be  noted  ;  our  ^  work. 

/  reward. 

In  our  callino-   f  ^"*^^'*  ""^  ^"'"  ^'^"^"^  '  ^•''^• 
observe  the      °'  1  ^'^Y*^''^^*}'  ^^  ^^'^  calling,  ( time,  called  at  hour,  3,  6,  9,  11 ; 

I     in  respect  of  <  place,  some   called  in  the  market, 

[     and  others  elsewhere. 

If  all  labourers  in  the  vineyard  are  called  by  God,  such  as  are 
busied  in  unlawful  professions  and  occupations,  not  allowed  by  his 
word,  are  not  servants  of  the  Lord,  but  hirelings  of  Satan. 

Our  great  master  calls  some  to  labour  in  his  vineyard  at  the  first 
hour  of  the  day,  that  is,  in  their  childhood,  as  Samuel,  Jeremiah, 
John  the  Baptist ;  each  of  whom  might  say  with  the  Psalmographer, 
"  0  Lord,  thou  wast  mine  hope,  when  I  hanged  yet  on  my  mother's 
breast ;  thou  art  my  God,  even  from  my  mother's  womb."  Others 
he  calls  in  the  third  hour,  that  is,  in  their  youth,  as  Daniel  the 
prophet,  and  John  the  Evangelist ;  of  whom  St.  Jerome,  "  Jesus 
loved  the  youngest  disciple  most."  Others  in  the  sixth  hour,  that 
is,  in  their  middle  age,  as  Peter  and  Andrew.  Others  in  the 
eleventh  hour,  that  is,  in  their  old  age,  as  Gamaliel  and  Joseph  of 
Arimathea  ;  some  not  only  in  the  last  hour  of  the  day,  but  even  in 
the  last  minute  of  the  hour,  as  the  thief  upon  the  cross,  Luke  xxiii. 

Again,  this  our  calling  is  diverse  in  respect  of  the  place  ;  for  God 
calls  some  from  their  ships,  and  some  from  their  shops,  and  some 
from  under  the  hedges,  and  some  from  the  market,  as  it  is  here, 
verse  3. 

Now  this  divers  calling  at  divers  times,  J  caveat,  for  such  as  are  called, 
and  in  diverse  places,  intimates  a  |  comfort,  for  such  as  are  not  called. 


SEPTUAGESIMA   SUNDAY.  317 

A  caveat  for  such  as  are  called,  that  they  neither  magnify  them- 
selves, nor  vilify  others.  It  proceeds  not  from  our  good  works,  but 
from  God's  good  will  that  we  be  called  ;  and  he  being  infinitely 
rich  in  mercy,  can  call  the  most  wicked  ruffian,  even  though  he 
have  denied  Christ  with  Peter,  or  sold  Christ  with  Judas,  or  cruci- 
fied Christ  with  Pilate.  Judge  not  therefore,  that  ye  be  not  judged  : 
judge  not  maliciously,  judge  not  curiously.  The  council  of  God's 
election  is  secret :  "  whom  he  did  predestinate,  them  also  he  calleth  ; 
and  whom  he  calleth,  he  justifieth  ;  and  whom  he  justifieth,  he  sanc- 
tifieth  in  his  good  time:"  and  therefore  judge  not  before  the  time. 

This  also  may  comfort  such  as  feel  not  themselves  as  yet  suffi- 
ciently called.  Our  good  Lord  calls  at  all  times  in  all  places :  he 
called  Paul  in  the  midst  of  his  fury,  breathing  out  threatenings  and 
slaughter  against  the  professors  of  the  faith.  He  called  Cardinal 
Vergerius  as  he  was  running  away  :  for  being  suspected  in  the 
Court  of  Rome  to  favour  the  gospellers,  and  purposing  to  clear 
himself  of  that  suspicion,  intended  to  write  a  book  against  them  ; 
and  for  that  purpose,  reading  their  works,  and  examining  their  ar- 
guments exactly,  was  fully  resolved  that  their  doctrine  was  good, 
and  also  persuaded  his  brother,  the  Bishop  of  Pol  a,  to  receive  the 
same.  He  called  Henry  VIII. ,  Wickliflf,  Luther,  in  their  discon- 
tent. Henry  VIII.,  of  famous  memory,  displeased  with  the  Pope 
for  denying  his  divorce,  banished  all  foreign  jurisdiction,  and  im- 
mediately made  public  profession  of  the  Gospel.  John  Wickliif 
with  others,  being  thrust  out  of  Canterbury  College  in  Oxford,  and 
monks  placed  in  their  room  by  the  Pope's  edict,  and  Simon  Lang- 
ham,  Archbishop  of  Canterbury's  power,  at  last  grew  so  discontent, 
that  he  misliked  Popes,  Bishops,  Monks  and  all ;  and  afterward  it 
pleased  God  to  show  him  the  bright  beams  of  his  truth,  in  so  much 
that  Wickliff  was  a  wicket  and  a  door  of  entrance  to  many  who 
lived  in  that  time  of  ignorance. 

Martin  Luther  at  the  first  distasted  in  all  Popery  but  one  point 
only,  to  wit,  the  base  prostitution  of  Indulgences  in  Germany,  but 
herein  receiving  no  satisfaction,  he  grew  to  be  so  great  a  labourer 
in  the  Lord's  vineyard,  that  it  might  have  been  written  on  his 
tomb  : 

"  Pestis  eramvivens,  moriens  ero  mors  tua  Papa." — Siapleton. 
I  was  thy  plague  while  living ;  dying,  I  will  be  thy  death,  oh  Father. 

Or  as  learned  Beza  worthily  and  wittily  : 

"  Roma  orhem  domuit,  Romam  sibi  Papa  subegit, 
Viribus  ilia  suis,  fraudibus  iste  suis. 


318  THE    OFFICIAL   CALENDAR    OF   THE   CHURCH. 

Quanto  isto  major  Lutherus,  major  et  ilia, 
Istum  illamque  uno  qui  domuit  calamo  ?" 

Rome  ruled  the  world  by  force  of  arms, 
The  Pope  subjected  Rome  by  artful  charms  ; 
But  Luther,  with  no  weapon  but  his  quill, 
Made  Rome  and  Earth  obedient  to  his  will. 

Hitherto  concerning  our  calling  in  the  vineyard.  The  next 
observable  point  is  our  working.  This  vineyard,  as  the  prophet 
tells  us,  is  the  Church.  Surely,  the  vineyard  of  the  Lord  is  the 
house  of  Israel,  and  the  men  of  Jadah  are  his  pleasant  plant. 
All  men  are  either  loiterers  in  the  market  of  the  world,  or  else 
labourers  in  the  vineyard  of  the  Church. 


rsell     ^ 

their  souls. 


Of  such  as  stand  in  the  market  Npawn 
idle,  there  be  four  sorts  :  some       "  .lose 

(give    ) 

Some  sell :  for  as  it  is  said  of  the  lawyer,  that  he  hath  linguam 
venalem,  a  tongue  to  be  bought  and  sold ;  so  it  may  be  said  of  the 
covetous  man,  that  he  hath  animam  venalem,  a  soul  to  be  sold ;  so 
the  voluptuous  man  doth  sell  his  soul  for  pleasures,  as  Esau  did  his 
birthright  for  a  mess  of  pottage ;  so  the  proud  man  doth  sell  his 
soul  for  advancement,  as  Alexander  the  Sixth  is  said  to  have  done 
for  his  Popedom.  The  Lord  saith,  "Thou  shalt  have  no  other 
gods  but  me,  neither  in  heaven  above,  nor  in  earth  beneath,  nor 
in  the  water  under  the  earth ;"  and  yet,  as  the  Scripture  doth  inti- 
mate, the  proud  man  makes  honour  his  god,  the  covetous  man  gold 
his  god,  the  voluptuous  man  his  belly  his  god.  The  first  hath  his 
idol  as  it  were  in  the  air ;  the  second  his  idol  in  the  earth ;  and  the 
third  his  idol  in  the  water,  as  one  wittily  notes  upon  the  second 
commandment. 

Secondly,  some  pawn  their  souls  :  albeit  they  be  not  so  desperate, 
so  given  over  to  commit  sin  with  greediness,  as  to  sell  their  souls 
right  out,  yet  for  their  profit  and  pleasure  they  will  be  content  to 
pawn  their  souls  unto  the  devil  for  a  time :  so  David  in  committing 
adultery,  did  as  it  were  pawn  his  soul :  Noah  when  he  was  drunk 
did  pawn  his  soul;  Peter  in  denying  Christ  did  also  pawn  his  soul: 
but  these  being  all  labourers  in  God's  vineyard  redeemed  their 
souls  again,  with  unfeigned  and  hearty  repentance.  But  let  us 
take  heed  how  we  play  the  merchant-venturers  in  this  case:  for  our 
soul  is  our  best  jewel,  of  greater  value  than  the  whole  world,  and 
the  devil  is  the  craftiest  usurer  and  greatest  oppressor  that  ev6r 


SEPTUAGESIMA    SUNDAY.  319 

was ;  if  he  can  get  never  so  little  advantage,  if  we  keep  not  daj 
with  him,  he  will  be  sure  at  the  judgment  day  to  call  for  justice, 
and  to  claim  his  own,  speaking  unto  God,  as  the  King  of  Sodom  did 
unto  Abraham;  "  Give  me  the  souls  which  have  been  pawned  and 
forfeited  unto  me,  the  rest  take  to  thyself." 

There  is  another  kind  of  pawning  of  souls,  and  that  is  unto 
God  ;  for  princes  and  prelates,  ministers  and  masters,  are  bound  to 
God  as  it  were  in  goods  and  body,  for  all  such  as  are  under  them ; 
as  the  prophet  said  unto  king  Ahab,  "Keep  this  man;  if  he  be 
lost,  and  want,  thy  life  shall  go  for  his  life."  But  if  thou  doest 
thy  best  endeavour,  though  the  wicked  incorrigible  sinner  die  for 
his  iniquity,  thou  shalt  deliver  thy  soul,  redeem  thy  pawn,  and 
when  evening  is  come,  the  Lord  of  the  vineyard  shall  give  thee  thy 
reward. 

Thirdly,  some  lose  their  souls :  as  carnal  and  careless  gospellers, 
ignorant,  negligent  people,  who  though  they  come  to  Church  either 
for  fashion  or  fear,  yet,  alas  !  they  seldom  or  never  think  of  their 
poor  soul,  from  whence  it  came,  or  whither  it  shall  go,  trifling  away 
the  time  in  the  market,  neither  buying,  nor  selling  nor  giving,  but 
idly  gaping  and  gazing  upon  others,  a  fit  prey  for  the  cut-purse, 
betraying  themselves  and  their  souls  unto  that  old  cunning  catcher, 
Satan,  who  goes  about  daily  seeking  whom  he  may  deceive,  cun- 
ningly snatching  and  stealing  such  souls  as  are  unguarded,  unre- 
garded. 0  blockish  stupidity  !  will  you  keep  your  chicken  from 
the  kite,  your  lamb  from  the  wolf,  your  fawn  from  the  hound,  your 
conies  and  pigeons  from  the  vermin  ;  and  will  not  you  keep  your 
soul  from  the  devil,  but  idly  lose  it  without  any  chopping  or  changing 
in  the  market  ? 

Fourthly,  some  give  their  souls,  as  first  the  malicious  and  envious 
person  :  for  whereas  an  ambitious  man  hath  a  little  honour  for  his 
soul,  a  covetous  man  a  little  profit  for  his  soul,  a  voluptuous  man  a 
little  pleasure  for  his  soul ;  the  spiteful  wretch  hath  nothing  for 
his  soul,  but  fretting  and  heart-grief,  like  Cain,  who  said  of  himself, 
*' Whosoever  findeth  me  shall  slay  me." 

Secondly,  such  as  finally  despair,  give  their  souls  away :  for  the 
devil  bestoweth  nothing  in  lieu  thereof,  but  horror  and  hell  of  con- 
science. The  distressed  soul  may  comfort  himself  with  the  conclu- 
sion of  this  parable :  "  The  first  shall  be  last,  and  the  last  shall  be 
first."     The  last  in  their  own  judgment,  the  first  in  God's  eye. 

Thirdly,  such  as  destroy  their  body,  that  the  devil  may  have 
their  soul,  give  themselves  away  for  nothing :  in  one  word,  this  is 
the  case  of  all  such  as  stand  idle  in  the  market,  they  serve  the 


320  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

devil's  turn  for  nothing :  for  the  wages  of  sin  (saith  Paul)  is  death ; 
and  death  is  none  of  God's  works,  a  nothing  in  nature.  Why  there- 
fore do  you  stand  idle  in  the  market  all  the  day  ?  Go  into  the 
vineyard  saith  the  Lord,  and  whatsoever  is  right  I  will  give  you. 

Now  there  be  divers  labourers  in  the  vineyard,  as  there  be 
divers  loiterers  in  the  world ;  one  plants,  another  waters ;  some 
dig,  some  dung :  the  householder  gives  unto  one  man  a  shredding- 
hook,  to  another  a  spade,  to  a  third  a  hatchet :  so  there  be  sundry 
vocations  and  offices  in  the  Church,  diversities  of  gifts,  and  diver- 
sities of  administrations,  and  diversities  of  operations,  1  Cor.  xii. 
Miles  equis,  piscator  aquis,  et  clericus  hymnis,  Nauta  fretis,  pugiles 
Marte,  poeta  metris.  But  about  the  trimming  of  the  material  vine, 
there  be  three  sorts  of  labourers  especially :  the  first  to  prune ;  the 
second,  to  lay  abroad  and  underprop  it ;  the  third,  to  dig  away  the 
old  mould  and  to  lay  new  to  the  root :  all  which  are  so  necessary, 
that  if  any  of  them  fail,  the  vine  will  soon  decay. 

C  Clergy. 
No  less  needful  in  Christ's  Church  )  ,t     -^ 
,         ,  .{  Magistracy. 

are  these  three  estates,  i  /-i  v. 

'  J  Commonalty. 

It  belongs  to  the  priest  to  cut  away  superfluous  branches  with 
the  sword  of  the  spirit.  The  magistrate  must  protect,  underset, 
and  hedge  in  the  vine,  lest  the  wild  boar  of  the  wood  root  it  up, 
and  the  wild  beasts  of  the  field  devour  it.  The  common  labourer 
must  dig  and  till  the  ground,  that  he  may  get  sustenance  for  him- 
self and  others.  If  no  priests,  what  would  become  of  our  spiritual 
life  ?  If  no  prince,  what  would  become  of  our  civil  life  ?  If  no 
common  people,  what  would  become  of  our  natural  life  ?  We  must 
all  be  labourers,  and  that  painful  and  profitable ;  painful,  called  in 
this  our  parable  thrice,  workmen.  There  is  no  room  in  the  vine- 
yard for  sluggishness.  Cursed  is  he  that  doth  the  work  of  the 
Lord  negligently. 

But  because  Satan  is  the  most  diligent  preacher  in  the  world, 
and  heretics  compass  sea  and  land  to  make  proselytes,  and  to  draw 
disciples  after  them  :  it  is  not  enough,  that  labourers  in  the  vine- 
yard be  painful,  except  they  be  profitable :  for  as  one  said  of  the 
schoolmen ;  a  man  may  magno  conatu  nihil  agere,  take  great  pain 
to  little  purpose  ;  toil  much,  and  yet  not  help,  but  rather  hurt  the 
vineyard.  The  by-word,  "  every  man  for  himself,  and  God  for  us 
all,"  is  wicked,  impugning  directly  the  end  of  every  vocation  and 
honest  kind  of  life.  That  our  pain  might  be  profitable,  we  must 
labour  in  a  lawful  calling  lawfully,  for  the  good  of  the  vineyard, 


SEPUTAGESIMA   SUNDAY.  321 

and  then,  as  it  followeth  in  the  last  point  of  the  parable,  we  shall 
receive  God's  penny  for  our  pain. 

"  When  the  even  was  come,  the  Lord  of  the  vineyard  said  unto 
his  steward,  call  the  labourers,  and  give  them  their  hire,  beginning 
at  the  last  until  the  first." 

Wherein  observe  two  things  C  When  ?  at  evening, 
especially :  (.  What  ?  give  them  their  hire. 

''  Of  Avhom,  God  the  Father. 
The  which  is  not  a  reward  of 
merit,  but  of  mercy  ;  not  of  debt, 
but  of  favour,  as  it  appears  by  the 
persons, 


Through  whom,    the    steward, 

God  the  Son. 

To  whom,  to  the  labourers ; 
yet  so  that  the  last  be  paid 
first,  and  the  first  last. 


"When  even."  All  our  time  of  labouring  in  the  vineyard  is 
termed  in  this  and  other  places  of  holy  writ,  a  day :  "  Behold  now 
is  the  day  of  salvation."  "  Exhort  one  another  while  it  is  called  to- 
day." 

Now  our  whole  pilgrimage  on  C 1.  For  the  shortness  of  our  life, 
earth  is  called  a  day,  in  two  re-  J  2.  For  that  after  this  our  day  is 
spects  especially  :  I       spent  we  shall  no  longer  work. 

All  our  time  is  but  a  day,  and  that  a  short  day,  a  winter's  day ; 
for  our  eternal  night  is  infinitely  longer  than  our  temporal  day  : 
and  alas  !  it  is  but  a  little  part  of  this  little  day  that  we  work.  "  I 
have  passed  over  many  years,  but  have  lived  few,"  Seneca.  Multu 
tempus  eripitur  nobis,  plus  subducitur,  plurimu  effluit :  exigua  pars 
est  vitse  quam  nos  vivimus.  It  is  the  least  part  of  our  life  that  we 
truly  live ;  for  we  spend  our  youth,  which  is  our  morning,  in  toys 
and  vanities ;  and  our  old  age,  which  is  our  afternoon,  for  the  most 
part  is  lost  in  carking  and  caring  for  things  of  this  life ;  so  that 
there  remaineth  only  the  noon  of  our  day.  As  Epaminondas  aptly, 
we  must  salute  young  men  with  good  morrow,  or  welcome  into  the 
world ;  old  men  with  good  night,  because  they  be  leaving  the  world; 
only  those  of  middle  age,  with  good  day. 

Let  us  examine  then  how  we  spend  our  noon.  Though  harvest 
men  use  not  to  sleep  at  noon,  yet  all  we  being  labourers  in  God's 
harvest  and  vineyard  ordinarily  sleep  almost  half  our  time.  Other 
hours  we  waste  in  eating,  others  in  playing,  and  that  which  is 
worst  of  all,  most  of  all  in  sinning :  all  which  time,  we  cannot  pro- 
perly be  said  to  live ;  for  as  the  Scripture  teacheth  us  plainly,  bad 


322  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

works  are  not  the  works  of  light,  but  of  night  and  darkness :  a  day 
mis-spent  is  lost.     Amici,  diem  perdidi.     Titus  Vesp. 

Similis,  Captain  of  the  Guard  to  the  Emperor  Adrian,  after  he 
had  retired  himself,  and  lived  privately  seven  years  in  the  country, 
confessed  that  he  had  lived  only  seven  years,  and  caused  to  be 
written  upon  his  Tomb  : 

"ITic  jacet  Similis,  cujus  astas 
Multorum  annorum  fuit,  ipse 

Septem  duntaxat  annos  visit." — XipTiilinus  in  vita  Adriani. 
Similis  lies  here, 
He  numbered  many  a  year, 
Yet  lived  but  seven. 

So,  many  religious  men  have  numbered  their  years,  not  from  the 
day  of  their  birth,  but  of  their  new  birth,  from  the  beginning  of 
their  regeneration  and  repentance,  reputing  all  that  time  lost, 
which  was  idly  mis-spent  in  the  market  of  the  world :  so  that  whe- 
ther we  consider  our  life  of  nature,  or  life  of  grace,  our  whole  time 
may  well  be  called  a  short  day. 

Secondly,  a  day  in  regard  of  our  eternal  night,  in  which  we  can- 
not work ;  for  there  is  no  grace  in  the  grave,  nor  health  in  hell. 
"  I  must  work  the  works  of  him  that  sent  me  (saith  Christ)  while  it 
is  day ;  the  night  cometh  when  no  man  can  work."  When  even  is 
come,  the  Lord  of  the  vineyard  shall  say  to  his  steward,  "  call  the 
labourers,  and  give  them  their  hire."  This  even  is  either  every 
man's  end,  or  else  the  world's  end  ;  the  particular  hour  of  our  death, 
or  the  general  day  of  judgment:  at  both  which  as  well  the  loiterer 
as  the  labourer  shall  receive  his  reward. 

The  next  point  to  be  discussed,  is,  what  ?  "  Give  them  their  hire." 
The  word  hire  doth  exceedingly  trouble  the  Papists ;  for  they  can- 
not, or  at  least,  will  not  understand,  how  eternal  life  may  be  both 
a  reward  and  a  gift :  whereas  it  is  demonstrated  in  holy  Scripture, 
that  the  immortal  crown  of  glory  is  called  a  reward  secundum  quid 
only,  but  a  gift  simpliciter.  If  we  compare  life  everlasting  to  the 
work,  and  look  no  further,  it  is  called  a  reward.  Matt.  v.  12. 
'"'  Great  is  your  reward  in  heaven :"  but  examine  the  first  original 
from  whence  the  work  itself  also  proceeds,  and  all  is  merely  and 
wholly  gift ;  "  Eternal  life  is  the  gift  of  God  through  Jesus  Christ 
our  Lord :"  whereas  the  blessed  Apostle  said,  "  the  wages  of  sin  is 
death."  If  there  were  any  merits  in  our  works,  the  sequel  of  his 
speech  should  have  been,  "  The  wages  of  righteousness  is  eternal 
life  ;"  he  saith  no.t  so,  but  the  gift  of  God  is  eternal  life ;  and  so 


SEPTUAGESIMA    SUNDAY.  323 

by  that  whicli  lie  dotli  not  say,  as  also  by  that  wliicli  he  cloth  say, 
showeth  that  there  is  no  place  for  merit.  If  then  it  be  of  grace,  it 
is  no  more  of  woi'ks;  otherwise  grace  is  no  grace:  "  Grace  is  not 
grace  in  any  sort,  if  it  be  not  free  in  every  sort."     Aug. 

In  this  controversy,  the  Scriptures,  and  Fathers,  aud  many 
learne  1  Papists  are  on  our  side.  God  saith  in  the  law,  that  he  will 
show  mercy  to  such  as  keep  his  commandments  :  Ergo,  reward  is 
given  of  mercy  to  them  that  fulfil  the  law.  Christ  saith  in  the 
Gospel;  "It  is  your  Father's  pleasure  to  give  you  a  kingdom." 
And  Paul ;  "  The  sufferings  of  this  life  are  not  worthy  of  the  glory 
in  the  life  to  come." 

The  most  judicious  and  the  most  indifferent  for  both  parties 
among  the  Fathers  is  Augustine,  who  repeats  in  his  works  often 
this  one  golden  sentence ;  "  God  crowneth  his  own  gifts,  not  our 
merits  :"  according  to  that  of  David;  "  He  crowneth  us  with  com- 
passion and  lovingkindness."  Eternal  life  should  be  rendered  as 
due  unto  thee,  if  of  thyself  thou  hadst  the  righteousness  to  which 
it  is  due.  But  of  his  fulness  we  receive,  not  only  grace,  now  to  live 
justly  in  our  labours  unto  the  end,  but  also  grace  for  this  grace, 
that  afterward  we  may  live  in  rest  without  end ;  "  This  is  grace 
given  for  grace,  not  because  of  merit  in  the  recipient,  but  because 
of  the  mercy  of  the  Giver."  Aug.  Origen  saith  he  can  hardly  be 
persuaded  that  there  can  be  any  work,  which  by  debt  may  require 
reward  at  God's  hand,  inasmuch  as  it  is  by  his  gift,  that  we  are 
able  to  do,  or  think,  or  speak  anything  that  is  good.  Mark,  the 
Hermit,  saith ;  he  that  doth  good  seeking  reward  thereby,  serveth 
not  God,  but  his  own  will. 

Prosper  upon  the  words  of  my  text :  The  Lord  of  the  vineyard 
gave  the  same  hire,  not  as  paying  a  price  to  their  labour,  but  pour- 
ing forth  the  riches  of  his  goodness  to  them  whom  he  chose  without 
works,  that  even  they  also  who  have  sweat  with  much  labour,  and 
have  received  no  more  than  the  last,  may  understand  that  they 
have  received  a  gift  of  grace,  not  wages  for  their  work.  So,  St. 
Jerome  and  fficumenius  in  Rom.  viii.  Greg.  Magnus  in  Psalm  vii. 
poenitent.  Arab.  lib.  L,  de  interpell,  c.  I,  et  in  Luc.  lib.  8,  c.  17. 
Fulgentius  ad  Monimum,  lib.  1.  Many  learned  Papists  agree  with 
us  also  both  in  their  positions  and  practice.  Bernard  in  his  sermon 
upon  the  Annunciation,  said,  that  the  merits  of  men  are  not  such 
as  that  life  eternal  by  right  is  owing  for  them :  his  reason  is  this ; 
For,  saith  he,  "  all  our  merits  are  the  gifts  of  God  :  and  so  man  is 
rather  a  debtor  to  God  for  them,  than  God  to  man."  And  in  an- 
other place;  "My  merit  is  God's  mercy,"  &c. 


324  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

Stella  :  God  my  protector  look  not  upon  me  ;  but  first  look  upon 

thine  only  son  :  place  between  me  and  thee,  his  cross,  his  blood, 

"^his  passion,  his  merit ;  that  so  thy  justice  passing  through  his  blood, 

when  it  cometh  at  the  last  to  me,  it  may  be  gentle  and  full  of 

mercy. 

Friar  Ferus  in  his  commentaries  upon  this  place,  saith,  that  the 
parable  of  the  vineyard  teacheth,  that  whatsoever  God  giveth  us, 
is  of  grace  ;  not  of  debt.  And  in  his  Postill  he  professeth  openly, 
that  if  it  were  not  for  pride,  this  question  would  soon  be  at  an  end. 

Gregoruis  Ariminensis  upon  Peter  Lombard,  defends  at  large, 
that  no  work  done  by  man,  though  coming  from  the  greatest  cha- 
rity, meriteth  of  condignity  either  eternal  life,  or  any  other  reward 
temporal :  because  every  such  work  is  the  gift  of  God.  His  own 
words  are ;  Ex  hoc  infero,  quod  ne  dum  vitae  feternre,  sed  nee  alius 
alterius  praemijus  ffiterni  vel  temporalis  aliquis  actus  hominis  ex 
quantacunque  charitate  elicitus  est  de  condigno  meritorius  apud 
Dcum,  quia  quilibet  talis  est  donum  Dei. 

Cardinal  Bellarmine,  after  he  had  a  long  time  travelled  and 
wearied  himself  in  the  question  of  justification,  at  the  last  holds  it 
the  safest  course  to  repose  our  whole  trust  in  the  only  mercies  of 
God  :  propter  incertitudinem  proprijB  justitiae  et  periculum  inanis 
glorise,  tutissimum  est  fiiduciam  totam  in  sola  Dei  misericordia  et 
benignitate  reponere. 

Thus,  as  you  see,  papists  of  the  best  note  for  learning,  accord 
with  us  in  the  pulpit  and  school.  Now  for  their  practice,  that 
learned  clerk,  Chemnitius  hath  observed  long  since,  the  most  of 
them  in  the  question  of  justification  by  works  have  said  one  thing  in 
their  disputations,  and  another  in  their  meditations,  otherwise  be- 
having themselves  at  their  death  than  in  their  life.  For  when  once 
they  see  that  they  must  appear  before  the  bar  of  God's  justice,  they 
plead  for  the  most  part,  guilty,  craving  a  psalm  of  mercy  :  "  Have 
mercy  on  me,  0  God !  and  according  to  the  multitude  of  thy  mer- 
cies, do  away  my  iniquity." 

Pope  Gregory  counselleth  us,  ut  recta,  qufc  agimus,  sciendo  nes- 
ciamus,  in  plain  English,  to  take  no  further  notice  of  our  good 
works,  but  to  renounce  them. 

Anselmus,  Archbishop  of  Canterbury,  confesseth  often  in  his 
meditations,  that  all  his  life  was  either  unprofitable  or  damnable. 
Whereupon  he  concludes  at  last ;  "  AVhat  remains  to  be  done  in  our 
whole  life,  but  to  lament  for  the  sins  of  our  whole  life  ?" 

Abbot  Bernard  hath  this  sweet  saying  :  "^It  is  sufficient  merit  to 
know  that  merits  are  not  sufficient."      Penury  of  merit  is  a  danger- 


SEXAGESIMA    SUNDAY.  325 

ous  poverty,  presumption,  deceitful  riches.  I  will  therefore  (saith 
he,)  pray  with  Solomon,  "  0  Lord,  give  me  neither  poverty  nor 
riches  ;"  neither  want  of  merit,  neither  abundance  of  presumption. 

Sherwin,  a  seminary  priest,  executed  for  treason  with  Edmund 
Champion  at  Tyburn,  when  he  was  in  the  cart,  ready  to  die,  though 
he  held  himself  a  martyr  for  the  Catholic  fai'^h,  acknowledged  not- 
withstanding ingenuously,  the  miseries,  imperfections,  and  corrup- 
tions of  his  own  vile  nature,  relying  whol'y  upon  Christ,  and 
invocating  no  saint  but  his  Saviour,  ending  his  life  with  these  words : 
"  0  Jesus,  Jesus,  Jesus,  be  to  me  a  Jesus." 

But  the  truth  of  this  doctrine  doth  appear  more  plainly  by  the 
consideration  of  the  persons  here  mentioned,  of  whom,  through 
whom,  to  whom.  First,  of  whom :  the  Lord  of  the  vineyard,  that  is, 
God  the  Father,  who  saith  in  the  15th  verse,  that  the  eternal  penny 
is  his  own,  and  that  he  may  do  Avith  it  what  he  list.  If  it  were  debt, 
then  not  his  own,  neither  could  he  dispose  of  it  as  he  will.  In  exe- 
cution, the  work  goeth  before  the  reward  ;  as  here  the  labour  before 
the  hire  :  but  in  God's  intention  the  reward  is  before  the  work.  God 
therefore  giveth  us  grace  to  work  well,  because  formerly  by  his 
election,  he  giveth  us  eternal  life :  "  Whom  he  doth  predestinate, 
them  he  calleth  ;  and  whom  he  calleth,  he  justifieth ;  and  whom  he 
justifieth,  them  he  glorifieth."  And  so  his  mercy  is  from  everlasting 
to  everlasting,  from  everlasting  predestination  to  everlas'ing  glori- 
fication. 

Happily  some  will  say,  promise  is  debt :  but  God  promised  and 
covenanted  with  the  labourers  in  the  second  verse,  to  give  them  a 
penny.  Answer  is  made,  that  this  very  promise  is  mercy  on  God's 
part,  not  merit  on  our  part :  by  promise  he  bindeth  himself,  but  by 
merit  we  bind  him  unto  us.  It  is  in  his  own  power  to  promise,  and 
without  promise  he  should  be  tied  unto  nothing :  but  whether  there 
be  promise  or  not,  he  is  tied  in  justice  to  reward  desert.  If  a  man 
deserve  a  penny,  he  must  have  a  penny  ;  for  God,  infinitely  rich  in 
mercy,  doth  highly  scorn  to  owe  any  labourer  a  farthing  :  but  if 
this  penny  be  due  not  by  any  performance  of  man,  but  only  by  the 
promise  of  God,  it  cannot  truly  be  called  a  reward  of  debt,  but  of 
favour  ;  not  purchase,  but  inheritance.  "  Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you,"  &c. 

It  heritance  is  a  matter  of  birth,  but  not  of  industry.  The  younger 
brother  often  is  of  better  desert  than  the  elder ;  yet  that  cannot 
make  him  his  father's  heir.  When  therefore  the  Scripture  sets  forth 
unto  us  eternal  life,  under  the  condition  of  inheritance,  it  teacheth 
us  plainly,  that  we  cannot  obtain  it  by  merit,  but  that  God  electing 


326  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 

US  his  children,  before  any  work,  giveth  us  freely  the  state  and  pre. 
rogative  thereof. 

Christ  is  the  steward,  by  whom  every  labourer  hath  his  hire  :  for 
we  receive  nothing  from  God  the  Father,  but  by  God  the  Son ; 
grace  by  Jesus  Christ. 

The  persons  unto  whom  regard  is  given,  are  the  first  and  the  last 
labourers  in  God's  vineyard,  and  the  last  hath  equal  pay  with  the 
first.  If  then  in  our  spiritual  warfare,  any  good  work  chance  to 
leap  over  the  wall,  and  challenge  to  itself  any  prerogative  of  merit, 
and  so  the  devil  by  his  seeming  retreat,  infect  it  with  the  bane  of 
pride,  as  having  obtained  victory,  we  must  use  it  as  Torquatus  did 
his  over-venturous  sin,  cut  it  off  with  the  impartial  sword  of  the 
spirit,  for  daring  beyond  his  commission.  I  conclude  with  Augus- 
tine ;  It  is  true  righteousness  unto  which  eternal  life  is  due ;  but  if 
it  be  true,  it  is  not  of  thyself.  It  is  from  above,  descending  down 
from  the  Father  of  lights,  that  thou  mightest  have  it :  if  at  least 
thou  have  it,  verily  thou  hast  received  it :  "  for  what  hast  thou  that 
thou  hast  not  received  ?''  Wherefore,  0  man,  if  thou  be  to  receive 
eternal  life,  it  is  indeed  the  wages  of  righteousness ;  but  to  thee  it 
is  grace,  to  whom  righteousness  itself  is  also  grace. 

That  God  calls,  it  is  his  mercy  ;  that  thou  comest  at  his  call,  it 
is  his  mercy  ;  that  thou  dost  labour  when  thou  art  come,  it  is  his 
mercy  ;  that  thou  art  rewarded  for  thy  labour,  it  is  his  mercy.  "  By 
the  grace  of  God  I  am  that  I  am,  and  his  grace  which  is  in  me,  was 
not  in  vain ;  but  I  laboured  more  abundantly  than  them  all ;  yet 
not  I,  but  the  grace  of  God  which  is  with  me.'' 


THE   EPISTLE. 
2  Cor.  xi.  I'd.— '^  Ye  suffer  fools  gladly,''  ^c. 

Saint  Paul  was  so  modest  in  his  own  cause,  that  he  calls  himself 
the  greatest  sinner,  ar.d  the  least  saint;  but  in  God's  cause,  per- 
ceiving that  his  personal  disgrace  might  tend  to  the  general  hurt  of 
the  Church,  and  scandal  of  the  Gospel,  he  doth  boast  with  the 
proudest ;  "  In  whatsoever  any  man  is  bold,  I  am  bold  also."  Not 
out  of  vain-glory,  to  commend  himself,  but  out  of  a  just  necessity, 
to  stop  the  mouths  of  others  ;  especially  to  confound  the  false 
teachers.  He  doth  therefore,  first  confer,  then  prefer  himself  be- 
fore them  all. 

He  compares  himself  with  them  in  that  which  is  less  commend- 


SEXAGESIMA   SUNDAY.  327 

able,  namely,  for  his  birth  and  ancientry.  "  They  are  Hebrews, 
even  so  am  I :  they  are  Israelites,  even  so  am  I :  they  are  the  seed  of 
Abraham,  even  so  am  I :  whereas  they  rejoice  after  the  flesh,  1  will 
rejoice  also."     Verse  18. 

As  he  doth  equal  himself  with  them  in  things  carnal,  so  prefer 
himself  before  them  in  things  spiritual,  in  that  which  is  more  worthy 
praise,  to  wit,  in  his  apostleship.  1.  In  general;  "They  are  the 
ministers  of  Christ,  (I  speak  as  a  fool,)  I  am  more :  put  apart  to 
preach  the  Gospel  of  God  :  not  by  man,  but  by  Jesus  Christ." 

/'I.  For  that  he  suffered  more 
y     troubles,  as  he  showeth  in 
In  a  more  particular,  he  doth  extol  himself  J     this  Scripture, 
above  them  all,  in  two  points  especially:  ,2.  For  that  he  received  more 

/     graces,  as  he  declares  in  the 
V     next  chapter. 

Such  as  others  imposed  on  him.  "  In  stripes  above  measu,re," 
above  the  measure  of  human  endurance  ;  and  above  the  mea- 
sure of  usage.  "  In  prison  more  plenteously  ;  in  death  oft ;  of 
the  Jews  five  times  I  received  forty  stripes  save  one.  Thrice 
was  I  beaten  with  rods  :  I  was  once  stoned.  I  suffered  thrice 
His  troubles  shipwreck:  night  and  day  have  I  been  in  the  deep  sea:  in 

here  mention-  <  peril  of  waters,  in  peril  of  robbers  ;  in  jeopardy  of  mine  own 
ed,  are  partly,  nation,  in  jeopardy  among  the  heathen  :  in  perils  in  the  city, 

in  perils  in  wilderness,  in  perils  among  false  brethren,"  &c. 
r  Outward  :  Labour,  watching,  hun- 
I  ger,  thirst,  fasting,  cold,  naked- 
Such  as  himself  assumed  j  ness. 
^  of  his  own  accord  :  )  luAvard :  I  am  cumbered  daily,  and 
I  take  care  for  all  the  congrega- 
l^     tions,  &c. 

The  natural  man  is  comforted  in  three  I  t  -i       i  t\ 
,  .  .  ,,  -{  Liberal  diet, 

things  especially ;  1  /-(      i  i 

o       ^         >/  I  Good  apparel. 

For  rest,  Paul  did  labour  much,  even  with  his  own  hands,  night 
and  day,  watching  often,  preaching  sometimes  till  midnight :  Acts 
xxiv.  7.  For  diet,  he  sometimes  was  in  hunger  and  thirst,  upon 
want :  1  Cor.  iv.  11 ;  and  often  he  did  fast  for  the  taming  of  his 
body :  1  Cor.  ix.  27.  For  apparel,  he  was  in  cold  and  nakedness : 
the  one  hurtful  to  himself,  the  other  hateful  to  the  world :  for  his 
inward  affliction,  he  took  care  for  the  whole  Church ;  exceeding 
solicitous  for  their  spiritual  and  temporal  good :  spiritual,  who  is 
weak  in  faith  or  good  works,  and  I  am  not  grieved  :  I  became  weak 
to  the  weak,  that  I  may  win  the  weak.  So  the  prophet,  "  0  that 
mine  head  were  full  of  water,  and  mine  eyes  a  fountain  of  tears, 
that  I  might  weep  day  and  night  for  the  slain  of  the  daughter  of 
my  people." 


328  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 

Concerning  defects  in  temporal  good,  he  saith :  "Who  is  offended," 
that  is,  afflicted,  "and  I  burn  not,"  in  heat  of  compassion?  All  this 
Saint  Paul  doth  hedge  in  with  a  preface  before:  "Ye  suffer  fools," 
&c.  And  a  protestation  after  verse  31.  "  The  God,  even  the  Father 
of  our  Lord  Jesus  Christ,  which  is  blessed  for  evermore,  knoweth 
that  I  lie  not." 

In  the  preface,  St.  Paul  doth  tax  the  Corinthians'  folly,  for  that 
they  suffered,  and  that  gladly,  the  false  teachers  to  tyranize  over 
their  persons  and  purses,  either  secretly  defrauding,  or  openly 
devouring  their  estate ;  whereas  the  apostles  in  the  meanwhile, 
(who  preached  liberty  of  conscience,  and  sought  not  their  own, 
but  that  which  is  Jesus  Christ's)  were  neglected  and  despised. 

As  it  was  in  Corinth,  it  is  in  England ;  the  crafty  Jesuit  and 
dissembling  Schismatic,  prevail  more  with  the  people  than  the  true 
Protestant  preacher.  Our  Popish  ladies  are  so  wise,  that  they 
suffer  the  Jesuit  to  bring  their  credits  and  consciences  into  bondage, 
to  devour  their  husband's  estate,  to  take  what  they  list,  enjoining 
penance  to  others,  while  they  tamper  themselves,  and  exalt  their 
order  above  all,  either  priest  or  people. 

So  the  Schismatic  gains  by  loss :  as  in  familiar  letters,  it  is  the 
best  rhetoric  to  use  no  rhetoric.  And  as  Scipio  said  he  was  never 
less  alone,  then  when  he  was  alone :  so  the  factious  have  never  so 
much  living,  as  when  they  have  nothing.  But  the  Protestant 
pastor  is  kept  often  from  his  own  (which  all  laws  of  God  and  men 
hold  his  due)  by  prohibitions  and  unjust  vexations ;  or  else  paid 
with  insupportable  grudging  and  envy.  So  that  (as  travellers 
observe)  divines  are  less  regarded  in  England,  than  in  any  nation 
of  the  world,  either  Christian  or  Heathen. 

Saint  Paul  in  his  protestation,  calls  to  witness  the  most  merciful 
and  most  mighty,  that  he  speaks  nothing  but  the  truth.  He  that 
knoweth  all,  knoweth  I  do  not  lie. 

The  Lord  is  to  be  feared,  because  God ;  to  be  loved,  because  the 
Father  of  our  Lord  Jesus  Christ ;  to  be  praised,  because  blessed 
for  evermore.  By  this  great,  good,  glorious  Lord,  whom  I  dare 
not  abuse,  because  great:  will  not,  because  good;  may  not,  because 
glorious,  I  protest  that  all  is  true,  which  I  have  said,  or  shall  say. 

It  appears  then  in  his  preface,  that  he  dealt  wisely,  in  his  pro- 
testation, that  he  dealt  truly.  Some  commend  themselves  truly, 
but  not  wisely,  more  commend  themselves  wisely ;  but  not  truly. 
Paul  here  doth  both,  approving  himself  before  God  and  men  :  before 
God,  in  speaking  so  truly :  before  men,  in  speaking  so  wisely. 


SEXAGESIMA   SUNDAY.  329 


THE   GOSPEL. 


Luke  viii.  4. — "  When  much  j^eojyle  ivere  gathered  together,  and 
ivere  come  to  him  out  of  all  cities,  he  spake  by  a  similitude :  the 
soiver  ivent  out  to  soiv,"  cf-c. 

Our  Saviour  Christ  in  tins  f  propoundeth  1  , , 

„     .  ■<  1    1       )•  a  parable. 

Scripture  [  expoundetn     J      '■ 

-r     ,^  T  C  Occasion:  "  When  much  people,"  &c.  ver.  4. 

In  the  propounding,  V  p^^^^^^.   u  ti^^  ^^^^,.  ^^'^^  ^^^  ^o  sow."  ver.  5,  6,  &c. 

three  points  are  regard-  j  Conclusion :    "He   that   hath   ears   to  hear,   let   him 

abl*^-  *h«  (hear:"  ver.  8. 

The  peoples'  pressing  occasioned  Christ  to  deliver  this  parable : 

,       .        -  ,     C  diliffence  of  the  people  in  hearing, 

wherein   observe,    the  <  c  ni,  ■  ^  •     •     ^      ^• 

'  ^  care  oi  Christ  m  instructing. 

The  peoples'  earnest  desire  to  hear  doth  appear,  in  that  they 
were  a  multitude :  no-Kvi  hx'K®',  a  very  great  multitude ;  as  it  is  in  our 
vulgar  English,  much  people  gathered  together ;  many  from  many 
cities;  in  zeal  so  good,  in  number  so  great,  that  pressing  upon 
Christ  by  the  sea-side,  he  was  feign  to  leap  into  a  ship,  and  make 
that  his  pulpit,  as  St.  Matthew  reports  in  his  Gospel. 

This  peoples'  pattern  condemns  our  peoples'  practice,  who  will 
not  run  out  of  the  city  into  the  country,  nor  out  of  the  country 
into  the  city  to  hear  Christ,  except  it  be  upon  hatred  or  curiosity, 
faction  or  affection. 

Under  the  cruel  persecution  of  Dioclesian,  twenty  thousand 
Christians  in  Nicomedia  were  burned  in  the  temple,  being  all 
assembled  to  celebrate  the  birth  of  Christ.  And  Jerome  makes 
mention,  how  that  at  Mentz  in  Germany,  the  city  being  taken,  many 
thousands  were  slain  in  the  Church.  And  what  massacres  have 
lately  been  in  England,  France,  Flanders,  is  not  unknown  unto 
such  as  have  had  either  open  eyes  or  ears.  Happy  then  are  the 
eyes  which  see  the  things  that  we  may  see :  for  we  living  under 
the  peaceable  government  of  a  most  religious  prince,  may  come  to 
Church  in  peace,  hear  in  peace,  depart  in  peace :  we  may  come  in 
our  slippers,  and  sit  on  our  cushions.  If  then  Christ  do  not  hold 
us  by  the  ears,  as  Socrates  did  Abibiades,  if  we  do  not  press  to 
hear  him,  as  the  people  did  here,  he  will  one  day  speak  of  us,  as  he 
did  of  Jerusalem.  "  How  often  would  I  have  gathered  you  together, 
as  the  hen  doth  her  chickens  under  her  wings,  and  ye  would  not  ? 
I  have  called,  and  ye  refused ;  I  have  stretched  out  mine  hand,  and 
none  would  regard :  but  because  ye  despised  all  my  counsel,  and 

23 


330  THE    OFFICIAL    CALENDAR    OF   THE   CHURCH. 

\vould  none  of  mj  correction,  I  will  also  laugh  at  your  destruc- 
tion, and  mock  when  your  fear  cometh,"  &c. 

Happily  some  will  object :  all  the  people  whom  ye  commend 
came  not  unto  Christ  with  a  good  mind  and  honest  heart  to  be 
taught :  it  may  be  some  came  in  malice  to  carp  at  him ;  others  in 
curiosity  to  wonder  at  his  miracles ;  others  upon  covetousness,  to 
reap  some  temporal  benefit  by  him,  according  to  which  several 
humors,  our  Saviour  was  occasioned  to  propound  this  parable  of 
the  sower  sowing  his  seed  in  diverse  lands  increasing  diversly. 

Well,  howsoever  ye  come,  yet  come  unto  Christ :  if  ye  come  with 
an  intent  to  carp,  come:  for  happily  while  ye  think  to  catch  the 
preacher,  he  may  catch  you,  as  Ambrose  did  Augustine :  if  ye  come 
with  a  mind  to  sleep  at  the  temple,  yet  come  ;  for  it  may  be  (saith 
B.  Latimer)  Almighty  God  will  take  you  napping:  if  you  come 
with  a  resolution  to  steal,  yet  come ;  for  peradventure  the  first 
word  that  ye  hear,  will  be,  "Thou  shalt  not  steal:"  or,  "Let  him 
that  hath  stolen  steal  no  more."  "The  Avord  of  God  is  pure,  and 
converteth  the  soul :"  perfect  and  pure,  formaliter  and  efiective, 
both  in  itself  pure,  and  making  others  pure;  come  then  howsoever 
ye  stand  affected,  evermore  press  to  Christ,  out  of  all  cities  and 
villages. 

f  1.  Li  that  he  wont  out  of  his  house  (saith 
The  care  of  Christ  J       Matthew)   to  a  more   public,  large,    fit 
in  instructing,  is  seen  '       place  for  teaching. 

2.  For  that  he  spake  by  a  similitude. 

By  the  former  all  Preachers  may  learn  to  take  their  best  hint 
and  opportunity  for  the  propagating  of  the  Gospel,  and  instructing 
of  God's  people,  leaving  sometime  their  own  little  cures,  and  upon 
good  occasion  to  preach  unto  much  people,  sowing  their  seed  in  a 
more  large  field,  and  profiting  even  so  many  as  they  can. 

For  the  second  point.  Divines  have  rendered  sundry  reasons,  why 
Christ  used  to  speak  by  parables :  as  first,  that  the  Scripture  might 
be  fulfilled  :  "  I  will  open  my  mouth  in  a  parable,"  Psalm  Ixxviii.  2. 

Secondly,  that  we  might  know  that  Christ  spake  with  the  same 
spirit,  by  which  all  God's  holy  Prophets  in  old  time  spake,  whose 
writings  are  full  of  parables. 

Thirdly,  that  he  might  descend  unto  the  capacity  of  the  most 
simple,  who  best  understand  and  remember  homely  comparisons; 
as  the  Poet  Herat,  truly  : 

"  Segnius  irritant  animos  demissa  per  aures, 
Quam  qua;  sunt  oculis  subjecta  fidelibus." 


SEXAGESIMA   SUNDAY.  661 

What  is  received  through  the  ears,  excites  the  mind  less  than 
that  which  is  subjected  to  the  faithful  eyes. 

Fourthly,  that  his  aulitors  might  hereby  take  occasion  to  move 
doubts,  and  ask  questions,  as  the  Disciples  in  the  9th  verse :  "•  What 
manner  of  similitude  is  this  ?" 

Fifthly,  that  the  mysteries  of  God's  heavenly  kingdom  might  not 
be  revealed  unto  the  scornful;  as  Christ  himself  teacheth  in  the 
tenth  verse:  "  To  you  it  is  given  to  know  the  secrets  of  the  king- 
dom ;  but  to  others  in  parables,  that  when  they  see,  they  should 
not  see,"  &c. 

Sixthly,  that  every  man  in  his  occupation  and  ordinary  vocation, 
might  be  taught  those  things  which  concern  his  soul's  health :  as 
this  parable  may  be  termed  the  ploughman's  gospel,  "  The  seed  is 
the  word  of  God,"  &c.  He  that  meditates  on  it,  when  he  plougheth 
his  ground,  may  have  a  sermon  always  before  him,  every  furrow 
being  a  line,  every  grain  of  corn  a  lesson  bringing  forth  some  fruit. 

"  The  sower  went  out  to  sow  his  seed."  St.  Augustine  writeth 
upon  the  words,  "I  will  open  my  mouth  in  parables,"  &c.,  wisheth ; 
"  Oh  !  that  he,  who  said  '  I  will  open  my  mouth  in  parables,'  would 
also  open  those  parables ;  and  as  he  has  given  the  propositions  he 
would  also  give  their  expositions."  Here  St.  Augustine's  prayer 
is  heard;  for  Christ  gives  an  exposition  of  his  proposition;  and 
therefore  we  must  take  heed,  that  we  neither  detract  nor  add  any 
thing  to  it;  "  The  work  should  have  a  reader,  not  an  interpreter." 
Culm  an. 

"And  as  he  said  these  things,  he  cried,  he  that  hath  ears."  He 
cried  to  manifest  his  affection  and  our  dullness :  excepting  this  oc- 
casion he  did  not  cry  above  three  or  four  times  in  all  his  life.  He 
cried  as  he  taught  in  the  Temple,  John  vii.  38.  He  cried  when  he 
raised  up  Lazarus  from  the  dead,  John  xi.  43.  He  cried,  John  xii. 
44.  He  cried  on  the  Cross,  Matt,  xxvii.  at  all  which  times  he  deli- 
vered matter  of  great  consequence.  This  sentence  then,  *'  He  that 
hath  ears  to  hear  let  him  hear,"  being  uttered  upon  a  cry,  must  not 
lightly  be  respected  of  us.  All  men  for  the  most  part  have  both 
their  ears,  but  not  to  hear.  The  man  sick  of  the  gout,  hath  both 
his  feet,  but  not  to  walk.  He  that  is  purblind,  hath  both  his  eyes, 
but  not  to  see  clearly :  he  that  is  manacled  by  the  magistrate  for 
some  fault,  hath  both  his  hands ;  but  so  long  as  they  are  bound 
they  cannot  do  their  office.  So  most  men  have  ears,  but  few  men 
have  ears  to  hear,  namely,  to  hear  that  which  is  good,  and  to  hear 
that  which  is  good,  well.  "  A  hearing  ear  is  the  ear  of  the  mind  to 
understand  and  to  do  what  is  commanded."     Remesius. 


332  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

A  good  ear,  saith  the  wise  man,  will  gladly  hearken  unto  wisdom ; 
where  note  two  lessons  as  concerning  hearing :  first,  that  we  hearken 
unto  nothing  but  that  which  is  good,  unto  wisdom.  Secondly,  that 
we  hearken  unto  it  gladly ;  with  a  great  desire  to  learn :  for  in 
Scripture  phrase,  obaudire  is  obedire :  so  Christ  in  the  Gospel, 
"He  that  heareth  you,  heareth  me:"  that  is,  he  that  obeyeth  you, 
obeyeth  me  :  and  he  that  despiseth  you,  despiseth  me.  "  If  thy  bro- 
ther hear  thee,  thou  hast  won  thy  brother  :"  that  is,  if  thy  brother 
follow  thy  counsel,  and  will  be  content  to  be  ruled  by  thee. 

We  read  in  the  law,  that  if  a  bond-servant  will  not  be  made  free, 
but  stay  still  with  his  master,  he  shall  be  brought  before  the  judges, 
and  set  to  the  door  or  the  post,  and  his  master  shall  bore  his  ear 
through  with  an  awl,  and  so  he  shall  serve  him  fore.er.  Every 
sinner  is  the  devil's  vassal :  and  therefore  if  he  refuse  to  be  free 
w^ien  liberty  and  free  grace  of  the  gospel  is  offered,  ere  it  be  long 
the  devil  will  so  bore  his  ears,  as  that  they  shall  be  made  unfit  to 
hear,  and  then  he  shall  serve  his  old  master  forever.  He  may 
peradventure  come  to  Church  and  hear  the  sermon  ;  but  he  shall 
be  like  the  man,  that  beholds  his  face  in  a  glass  :  for  when  he  hath 
considered  himself,  he  goeth  his  way,  and  forgets  immediately  what 
manner  of  one  he  was. 

Wherefore,  when  ye  come  to  Christ,  bring  your  ears  with  you, 
ears  to  hear,  so  to  hear,  that  ye  may  understand  ;  so  understand, 
that  ye  may  remember ;  so  remember,  that  ye  may  practice  ;  so 
practice,  that  ye  may  continue ;  so  God's  seed  shall  be  sown  in 
good  ground,  and  bring  forth  fruit,  in  some  thirty,  in  some  sixty, 
in  some  an  hundred  fold,  &c. 

The  Parable's  exposition  is  occasioned  by  the  Disciples'  question, 
verse  9,  "  What  manner  of  similitude  is  this  ?" 

,T^,  ,     r  their  carefulness  in  asking. 

V\  nere  note  .  .         .  ■ 

1  Christ's  readiness  in  answering. 

For  the  first,  the  Sabbath  is  aptly  termed  a  school  day,  wherein 
all  God's  people  must  come  to  the  Temple,  which  is  the  school,  to 
learn  his  word,  their  lesson.  In  this  seminary  Christ  is  the  chief 
seed-man,  styled  in  the  beginning  of  this  parable,  "  The  sower."  In 
this  university,  Christ  is  the  prime  Doctor :  "  One  is  your  teacher ; 
his  school  the  earth  ;  his  cathedral,  heaven."  Aug.  His  Apostles 
sowed  as  undei'-bailiffs  in  his  field :  and  his  preachers  in  our  time 
teach  as  under-ushers  in  his  school. 

As  then  in  the  schools  of  human  knowledge,  so  soon  as  the  lec- 
ture is  read,  it  is  the  scholars  duty  to  question  among  themselves 


SEXAGESIMA   SUNDAY.  333 

how  to  parse  and  construe  it,  and  when  they  doubt,  to  have  recourse 
to  their  grammar-rules,  by  which  all  construction  is  examined :  and 
when  they  do  not  understand  an  hard  rule,  to  come  for  a  resolution 
to  their  Master,  who  is  as  it  were  a  living  grammar  and  a  walking 
book. 

So  likewise  in  God's  Academy  in  the  Divinity  school,  when 
either  the  lecture  of  the  law  is  read,  or  sermon  on  the  Gospel 
ended,  it  is  your  part  to  reason  among  yourselves  as  you  walk  abroad 
in  the  fields,  or  talk  at  home  in  your  house,  how  this  and  that  may 
be  construed  ;  and  when  you  cannot  resolve  one  another,  with  the 
men  of  Berea  to  search  the  Scripture  daily,  whether  those  things 
are  so ;  to  try  the  spirits  of  men  by  the  Spirit  of  God  :  for  the  Bible 
is  our  Divinity-Grammar,  according  to  which  all  our  lessons  ought 
to  be  parsed  and  construed.  And  if  ye  meet  with  a  difficult  place, 
repair  to  God's  usher,  the  Priest,  whose  lips  should  preserve  knowl- 
edge :  Demand  of  your  Pastor,  as  the  disciples  of  Christ  here, 
"  What  manner  of  parable  is  this  ?" 

It  is  apparent  in  the  Gospel  that  the  disciples  ever  took  this 
course  :  when  Christ  had  delivered  any  deep  point,  first  they  dis- 
puted among  themselves,  and  then  after  came  to  him,  and  asked 
his  resolution :  "  Why  say  the  Scribes  that  Elias  must  first  come  ? 
How  can  these  things  be  ?  Declare  unto  us  the  parable  of  the 
tares  ?" 

In  our  days,  if  the  Pastor  be  learned  in  laws  of  the  land,  and 
well  acquainted  with  business  of  the  world,  his  house  shall  be  re- 
puted (as  Tully  speaks)  "  The  oracle  of  the  State  ;"  all  his  neighbors 
will  haste  unto  him  for  advice  in  law,  but  few  for  counsel  in  reli- 
gion. Indeed  they  come  to  school,  but  like  truants  only  for  fear 
of  punishment ;  and  when  they  come,  they  care  not  how  little  learn- 
ing they  have  for  their  money.  But  let  me  tell  them  of  another 
school-trick  ;  at  the  world's  end  there  is  a  black  Friday,  a  general 
examination ;  at  which  time  conscience  the  monitor  shall  open  her 
books  and  bills  of  all  our  faults,  and  our  great  schoolmaster  in  his 
own  person  shall  reward  every  man  according  to  his  work.  It  be- 
hooveth  every  one  therefore  to  be  diligent  in  coming  to  school,  to  be 
careful  in  hearing,  painful  in  examining,  fruitful  in  practising. 

"  And  he  said."  Christ's  readiness  in  answering,  teacheth  all 
preachers,  his  ushers  and  curates,  not  only  to  preach  in  public,  but 
also  to  catechise  their  auditors,  as  occasion  is  offered,  in  private  : 
especially  such  as  hunger  and  thirst  after  righteousness ;  for  unto 
them  it  is  given  to  know  the  secrets  of  God's  kingdom.  The  which 
"words  contain  God's  donation  unto  his  elect,  and  it  is  with  privilege 


334  THE    OFFICIAL   CALENDAR   OF   THE    CHURCH. 

to  you,  but  unto  others  in  parables  :  cum  gratia,  it  is  given.  Con- 
sulas  Augustin,  de  prrerlestinat.  Sanctorum,  cap.  8,  lib.  de  bono 
perseverantije,  cap.  8,  9,  11  ;  lib.  de  correp.  et  gratia,  cap.  4,  6, 
7,  8.   _ 

Saving  knowledge  of  God  is  a  gift  and  grace  :  for  the  natural 
man  understands  not  the  things  of  God;  he  believes  oculo  magis 
quam  oraculo,  trusting  his  five  senses  more  than  the  four  Gospels. 
It  is  a  mystery  revealed  unto  you,  but  hidden  unto  many,  whose 
eyes  the  god  of  this  world  hath  darkened,  that  seeing  they  should 
not  discern,  and  hearing  they  should  not  understand.  "0  Father," 
saith  Christ,  "  thou  hast  hid  these  things  from  the  wise,  and  hast 
opened  them  unto  babes.  It  is  so,  because  thy  good  pleasure  was 
such."  As  it  is  our  Father's  will  alone  to  give  us  a  kingdom  ;  so 
likewise  his  good  will  alone  to  make  us  know  the  secrets  of  his 
kingdom. 

There  are  mysteria  regis,  which  may  not  be  known ;  and  there 
are  mysteria  regni,  which  must  be  known  ;  many  mysteries  of  our 
heavenly  king  are  known  only  to  himself.  "  Canst  thou,"  saith 
Job,  "  find  out  God  ?  canst  thou  find  out  the  Almighty  to  his  per- 
fection ?  The  heavens  are  high,  what  canst  thou  do  ?  It  is  deeper 
than  the  hell,  how  canst  thou  know  it  ?  The  measure  thereof  is 
longer  than  the  earth,  and  it  is  broader  than  the  sea."  God  there- 
fore requires  rather  we  should  remember  what  he  hath  been  to  us, 
than  curiously  to  seek  what  he  is  in  himself. 

But  as  for  the  secrets  of  his  kingdom,  he  reveals  them  unto  the 
heirs  of  his  kingdom  ;  these  mysteries  may,  yea  must  be  known, 
and  therefore  Christ  cried,  "  He  that  hath  ears,  let  him  hear." 
Teaching  hereby,  that  in  making  our  election  sure,  we  must  not 
begin  a  priori,  but  a  posteriori ;  such  as  with  a  good  heart  hear  the 
word  and  keep  it,  and  bring  forth  fruit  through  patience,  shall  in- 
herit the  kingdom  of  God  ;  but  the  kingdom  of  God  shall  be  taken 
away  from  such  as  are  fruitless,  from  such  as  are  faithless. 

"  This  is  the  parable."  Bare  reading,  without  understanding,  is 
bare  feeding  ;  the  true  meaning  of  the  Scripture  is  the  true  manna  : 
for  as  a  man,  so  the  Bible  consists  of  a  body  and  a  soul.  The  sound 
of  the  letter  is  the  body,  but  the  sense  is  the  soul :  this  indeed  is 
the  Scripture,  this  is  the  parable. 

"  The  seed  is  the  word  of  God."  The  sower  is  Christ.  The 
preacher  is  not  properly  the  sower,  but  the  seed-cod ;  at  the  most  an 
undersecdman. 

''  The  sower  went  out  to  sow."  Not  to  reap.  Now  many  go  out 
into  God's  field  only  to  gather  in   harvest,  tanquam  Stratocles  et 


SEXAGESIMA   SUNDAY.  335 

dromoclldas,  ad  auream  messem,  intending  to  reap  things  carnal, 
more  than  sowing  things  spiritual. 

The  sower  sowed  his  seed ;  for  the  seed  is  the  word  of  God,  not 
of  an  angel  or  man :  and  this  seed  hath  in  it  generative  power  in 
itself:  it  is  lively,  yea  the  word  of  life.  So  that  if  it  bring  not  forth 
fruit,  the  fault  is  not  in  the  seed,  but  in  the  ground,  being  either 
unploughed,  or  stony,  or  thorny.  The  "  seed  is  the  word  of  God." 
And  therefore  such  as  corrupt  it,  as  heretics  ;  or  choke  it  as  hypo- 
crites ;  or  keep  it  down  from  growing  by  force,  as  tyrants :  or 
thrust  other  seed  into  it,  as  papists  do  ;  shall  one  day  feel  the  just 
wrath  of  God :  for  as  he  gave  pure  seed,  so  will  he  require  pure 
corn. 

He  left  this  in  the  Church,  even  in  the  garners  of  the  prophets 
and  apostles  :  and  therefore  whosoever  adulterate  it  before  it  be 
sown,  or  nip  it  when  it  doth  spring,  or  cut  it  down  before  the  Lord's 
harvest,  are  not  God's  husbandmen,  but  Satan's  hirelings  ;  and  you 
may  know  them,  saith  Christ,  by  their  fruit,  that  is,  by  their  doc- 
trine. For  God's  husbandmen  sow  God's  seed,  but  the  devil's  fac- 
tor, as  Saint  Paul  plainly,  the  doctrines  of  devils.  As  for  example, 
this  is  pure  seed ;  "  Thou  shalt  worship  the  Lord  thy  God,  and  him 
only  shalt  thou  serve."  But  to  worship  angels  and  saints,  and  to 
give  the  same  kind  of  worship  to  the  crucifix  which  is  due  to  Christ, 
is  sophisticate  seed.  This  was  not  at  the  first  sown  by  the  sower  ; 
but  over-sown  after  by  the  malicious  enemy,  while  men  slept. 

"  Those  that  are  beside  the  way."  Three  parts  of  four  are  bad ; 
yea,  the  most  of  such  as  hear  the  word,  and  confess  Christ,  are  un- 
profitable. Strive  then  to  enter  in  at  the  straight  gate.  Remember 
that  covetous  cares  and  voluptuous  living  are  the  thorns  wdiich. 
usually  choke  God's  seed  in  our  hearts  :  riches  unto  the  covetous 
are  thorns  in  this  and  the  next  life  ;  their  pricks  are  threefold  in 
this  life  ; 

r  Laboris  in  acquisitione.     Labour  in  acquisition. 
Namely,  of-/  Timoris  in  possessione.      Anxiety  in  possession. 
I  Doloris  in  amissione.  Grief  in  losses. 

The  true  reason  why  so  many  men  are  delighted  with  them,  is, 
because  they  put  on  wants,  or  tying  gloves,  and  so  their  hearts  and 
hands  being  hardened,  they  feel  not  their  pricking  :  but  in  the  next 
world  they  will  be  thorns  again,  when  Christ  shall  say  to  the  covet- 
ous :  "  Hence  from  me  ye  cursed,  into  everlasting  fire  :  for  I  was 
an  hungered,  and  ye  gave  me  no  meat :  I  thirsted,  and  ye  gave  me 
no  drink,"  &c.     Here  pause  good  reader,  and  pray  with  Ludolphus. 


336  THE    OFFICIAL   CALENDAR   OF   THE    CIIURCII. 

"  0  Domine  Jesii,  fac  me  de  veteri  vita  exire,  ne  semen  verbi  tui 
quod  in  meo  intellectu  boni  propositi,  quod  in  meo  affectu  boni  ope- 
ns, quod  in  meo  actu  seminasti,  comedatur  a  volucribus  inanis  gloria?, 
ne  conculcetur  in  via  assiduitatis,  ne  areat  in  petra  durse  obstinationis, 
et  ne  suflfocetur  in  spinis  solicitudinis,  sed  potius  in  terra  bona  cordis 
humillimi  centesimum  fructum  edat  in  patientia  :  fac  etiam  me  base 
omnia  intelligere  et  facere,  ac  verbo  vel  saltern  exemplo  alios  docere. 
Amen." 

Oh  Lord  Jesus  !  make  me  to  abandon  my  old  mode  of  living  ;  lest 
the  seed  of  thy  word,  Avhich  thou  hast  sowed  for  my  instruction  in 
good  doctrine,  for  my  affection  for  good  works,  for  my  w^ell-being, 
should  be  eaten  by  the  birds  of  vain-glory,  or  trodden  down  in  the 
paths  of  business,  or  burned  on  the  rock  of  obstinacy,  or  suflfocated 
by  the  thorns  of  care  :  but  rather  in  the  good  ground  of  an  humble 
heart,  let  it  bring  forth,  an  hundred  fold,  fruit  with  patience  :  make 
me  also  to  understand  these  things,  and  to  do  them,  and  by  word 
and  wholesome  example,  to  teach  others."     Amen. 


THE  EPISTLE. 

1  CoE.  13. — ^'•Tliough  I  speak  loitli  tongues  of  men  and  angels,'"  ^c. 

The  Bible  is  the  body  of  all  holy  religion  ;  and  this  little  chap- 
ter is  as  it  w'ere,  an  abridgment  of  all  the  Bible :  for  it  is  a  tract 
of  love,  which  is  the  complement  of  the  law,  and  supplement  of  the 
Gospel.  All  the  Scripture  teacheth  nothing  else,  (saith  Augustine,) 
but  that  we  must  love  our  neighbour  for  God,  and  God  for  himself. 
It  forbids  nothing  but  lust,  and  enjoins  nothing  but  love :  for  with- 
out love,  there  is  no  true  faith ;  and  without  faith,  all  our  righteous- 
ness is  sin. 


:!' 


'1.  Largely,  showing  that  C  Use :  verses  1,  2,  3,  4,  5, 
it  surpasseth  all  other  )      6,  7. 
St.  Paul  therefore  doth  1      graces  iu  two  thiugs  :    f  Continuance:  verses  8, 9, 
extol  in  this  chapter  above/  '       10,  11,  12,  13. 

all  others,  this  one  virtue :  J  2.  Briefly,  by  way  of  recapitulation  in  the  last  verse  : 
#  "Nowabideth  faith,  hope,  and  love,  even  these 
V     three  :  but  the  chief  is  love." 


Charity  doth  excel  in  use  :  for  all  other  gifts  without  it  are  nothing 
available  to  salvation,  as  Paul  proves  by  this  induction  ;  "■  If  I  speak 
with  tongues  of  men  and  angels,"  &c. 


QUINQUAGESIMA   SUNDAY.  337 

{T  ,  n     ,     -I      •     (  Accurate  speech  :  verse  1. 
Intellectual:    ^  |  q^j^^^.  j^^^^{.i^^^.^  ^  ^^^.^^2. 
/■  Doing :  verse  3.     "  Though  I  feed  the 
Moral  •   ;r.     )       P^^^  ^^*^  ^^^  ^'^  S^^^^-" 
Moral .  m    j  guffei-jug .  «  Though  I  give  my  body  to 

'      be  burned,"  &c. 

"  Though  I  speak  with  the  tongues  of  men."  That  is,  of  all  men. 
If  I  had  understanding  in  all  languages,  and  art  to  parley  in  them 
al!  :  if  a  man  could  speak  as  many  tongues  as  our  late  sovereign  of 
blessed  memory,  Queen  Elizabeth,  of  whom  the  divine  poet,  as  a 
divine  truly,  not  as  a  poet  flatteringly : 

"  That  Rome,  Rhine,  Rhone,  Greece,  Spain  and  Italy, 
Plead  all  for  right  in  her  nativity." — Bu  Bartas. 

If  a  man  could  discourse  in  so  many  languages  as  Mithridates, 
of  whom  Volaterane  reports,  that  he  well  under. tood  twenty-two 
sundry  tongues :  or  as  others  twenty-five.  If  a  man  could  thunder 
in  an  oration,  as  Aristophanes  said  of  Pericles ;  or  tune  his  notes  so 
sweetly,  that  he  could  move  mountains  and  stony  rocks  with  Orpheus  ; 
or  fetch  souls  out  of  hell,  as  fabulous  antiquity  feigned  of  Mercury. 
Though  a  man  could  hold  the  people  by  the  ears,  and  carry  them  up 
and  down  the  country  like  pitchers,  as  Socrates  did  Alcibiades  ;  and 
steal  away  their  hearts,  as  Absalom  did  in  Israel.  If  a  man  were 
so  bewitching  an  orator,  that  he  could  "  present,  extol,  amplify  or 
extenuate,  and  as  if  by  the  magic  power  of  eloquence,  transform  his 
subject  into  whatever  face  and  habit  he  wishes,"  (Picus  Miran)  ;  so 
subtle  a  disputer,  as  that  he  could  make  every  thing  of  anything, 
yet  without  love,  were  he  nothing. 

Yea,  though  a  man  could  speak  with  the  tongues  of  angels,  that 
is,  of  the  learned  priests  and  prophets,  who  were  God's  angels  and 
messengers.  If  a  man  had  the  silver  trumpet  of  Hilary  ;  or  the 
golden  mouth  of  Chrysostom  ;  or  the  mellifluous  speech  of  Origen, 
"  from  whose  mouth  honey  seemed  to  flow  rather  than  words." 
Vincent.  If  a  man  were  so  painful  in  preaching,  that,  as  St.  Peter, 
he  could  add  to  the  Church  with  one  sermon,  about  three  thousand 
souls ;  or,  as  it  is  recorded  of  venerable  Bede,  fondly  and  falsely,  that 
he  could  make  the  very  stones  applaud  his  notes,  and  say,  Amen. 

Or  as  others  expound  it  hyperbolically  :  though  a  man  should 
speak  like  the  glorious  angels,  as  Paul,  Gal.  i.  8.  "  Though  an 
angel  from  heaven  should  preach  unto  you."  Give  me  leave  to  add 
one  word  more  to  this  hyperbolical  supposition.  If  a  man  could 
speak  like  God,  as  antiquity  reports  of  Plato  ;  that  if  Jupiter  him- 
self should  speak  Greek,  he  would  use  no  other  phrase  but  his.  And 


338  THE    OFFICIAL   CALENDAR   OF   THE    CHUIICII. 

of  Chrysippus,  that  if  the  gods  should  speak  logic,  they  would  have 
none  but  his.  Or  as  the  people  blasphemously  of  Herod,  Acts  xii. 
"The  voice  of  God,  and  not  of  man."  Though  I  say,  we  could 
speak  with  tongues  of  men,  of  angels,  of  God,  if  it  were  possible, 
and  have  not  love,  we  were  but  as  sounding  brass,  or  as  a  tinkling 
cymbal :  we  might  happily  pleasure  others,  but  not  profit  ourselves 
unto  salvation.  Herein  resembling  Balaam's  ass,  who  by  speaking 
bettered  her  master,  not  herself. 

A  plain  piece  of  brass  makes  but  a  plain  noise,  tinker's  music  ; 
but  a  tinkling  cymbal,  in  regard  of  the  concavity,  yields  a  various 
sound,  a  more  pleasant  stroke.  So  rude  speakers  are  like  sounding 
brass  ;  but  the  curious  and  judicious,  adorned  with  multiplicity  of 
distinctions,  and  variety  of  good  learning,  are  as  a  tinkling  cymbal, 
or  more  tickling  delight  to  their  hearers ;  and  yet  if  they  preach 
without  love,  their  sound  is  without  life.  "  He  who  loveth  not  his 
brother  abideth  in  death,''  saith  St.  John.  Such  fitly  resemble  the 
sermon-bell,  which  calls  others  to  the  Church,  but  hears  nothing 
itself ;  it  wears  out  to  his  own  hurt,  though  others  good. 

Nay,  when  auditors  are  persuaded  thoroughly,  that  their  pastors 
instruct  not  out  of  charity,  their  plain  doctrines  are  but  as  sound- 
ing brass,  tedious  as  the  tinker's  note ;  their  accurate  sermons  as  a 
tinkling  cymbal,  which  only  pierce  the  ears,  and  enter  not  into  their 
heart;  as  the  prophet  aptly;  "Their  admonitions  are  unto  them 
as  a  jesting  song  of  one  that  hath  a  pleasant  voice,  and  can  sing 
well ;  for  they  hear  their  words,  but  they  do  them  not."  As  one  that 
hears  excellent  music  from  out  of  the  street  in  the  night,  will  in- 
stantly leap  out  of  his  bed,  and  lend  his  ear  for  a  time  ;  but  when 
the  musicians  are  gone,  presently  return  to  sleep  again  ;  so  many 
delight  to  hear  the  sweet  songs  of  Sion,  but  when  the  sermon  is  at 
an  end,  they  sleep  in  their  old  sins  again,  forgetting  immediately 
the  good  lesson,  as  if  it  were  but  the  drumming  of  a  pan,  or  scrap- 
ing on  a  kettle. 

"  And  though  I  could  prophecy."  Prophecy  then  is  nothing 
without  love.  For  "  Balaam,  Caiphas,  and  Saul  prophesied."  Un- 
derstanding of  mysteries  is  nothing  without  love ;  for  Judas,  and 
Nicholas,  and  Arius,  were  well  acquainted  with  the  Scriptures.  All 
knowledge  is  nothing  :  for  the  scribes  had  the  key  of  knowledge, 
yet  entered  not  in  themselves. 

"And  all  knowledge."  Though  a  man  were  an  ocean  of  learning, 
as  Plutarch  is  called  :  in  so  much  that  Theodorus  Gaza  said,  if  he 
could  read  but  one  man's  book,  he  would  make  choice  of  him.  Or 
if  a  man  were  so  full  as  Pliny,  whose  works  are  "  instar  mille  volu- 


QUINQUAGESIMA   SUNDAY. 


339 


minum  :"  if  a  man  were  a  treasure-house  of  letters,  as  Picus  Miran- 
dula  writes  of  Hermolaus  Barbarus  :  a  library  for  a  whole  nation, 
as  Baronius  of  Albinus  :  as  Erasmus  of  B.  Tonstal,  a  world  of 
learning, 


'IMetapliysical; 


S 


Theoretical: 


real ; 


mundis     erudi- 
tionis,  abound- 
ing  with   skilH 
in  all  arts  :        I 


I 


,  IMathematical :  as 


Physical : 
ins  the 


Inspired  :  as  Divinity 
contained  in  the  Bi- 
ble. 
lAcquired :  of  which 
/  Aristotle  and  Avicen 
>•     write. 

(  Arithmetic. 
Geometry. 
Music. 
Astronomy. 

{Principles. 
Generation  of  na- 
tural things. 


{Grammar. 
Rhetoric. 
Logic. 
{Ethics. 
Economics. 
Politics, 
^-—-••j  _     _     fXavigation. 

V  factive  :  as  skill  in  <  Husbandry 
[Hunting,  &c. 

If  a  man  understand  all  mysteries  in  Scripture,  all  secrets  in  na- 
ture :  "  if  he  had  all  faith  that  could  remove  mountains,"  in  a  literal 
sense,  move  that  which  cannot  be  moved,  high  hills,  imponere  Pe- 
lion  ossa  :  in  an  allegorical  exposition,  cast  out  devils.  If  a  man 
had  all  parts  of  all  knowledge,  prophecy,  sapience,  prudence,  and  had 
not  love  he  were  nothing.  Nothing,  in  esse  gratiae,  though  some- 
thing in  esse  natures  :  dead  spiritually,  though  something,  some  great 
thing  in  the  natural  and  civil  life.  For  great  clerks  have  long  life 
on  earth.  Albeit,  Aquinas,  Jewel,  Picus  Mirandula,  Whittaker,  died 
in  the  principal  strength  of  their  age;  yet  in  respect  of  honour  and 
fame,  they  live  with  the  longest. 

"  Dum  liber  ullus  erit,  dum  scrinia  sacra  literarum, 
Te  leget  omnis,  amans  Christum,  tua  Cypriane  discet." — Prudentius. 
While  letters  last,  while  any  book  endures, 
While  the  winged  God  his  sacred  shrine  ensures, 
Thy  teachings,  Jesus  !  shall  be  read  by  man, 
And  all  shall  learn  thy  love  who  Cyprian  scan. 

Knowledge  is  a  good  stirrup  also  to  get  aloft,  the  high-way  to 
much  honour  and  preferment  in  this  world  ;  but  without  love,  no- 
thing available  to  glory  eternal  in  the  world  to  come.  Knowledge 
bloweth  up,  but  charity  buildeth  up.     If  learning  be  taken  without 


340  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

the  true  corrective  thereof,  it  hath  in  it  some  nature  of  poison  and 
some  effects  of  that  malignity,  which  is  a  swelling.  "  If  I  spake 
with  the  tongues  of  men  and  angels,  and  had  not  charity,  it  were 
but  as  a  tinkling  cymbal."  Not  but  that  it  is  an  excellent  thing 
to  speak  with  tongues  of  men  and  angels,  and  a  far  more  noble 
treasure  to  possess  all  knowledge.  For  Christ  said  of  his  Apostles, 
'*  that  they  were  the  light  jof  the  world  ;"  and  the  worthy  doctors 
succeeding,  were  great  stars  in  the  firmament  of  the  Church,  by  whose 
light,  descending  from  tlie  Father  of  lights,  we  find  out  the  truth 
hidden  in  many  dark  places  of  the  Scripture.  But  the  meaning  of 
Paul  is,  if  our  knowledge  be  severed  from  love,  and  not  referred  to 
the  good  of  men,  and  glory  of  God  ;  it  hath  rather  a  sounding  glory 
than  a  meriting  virtue ;  though  it  seem  to  be  never  so  much,  it  is  a 
very  nothing. 

The  Papists  out  of  these  words,  "  If  I  have  all  faith,  so  that  I 
can  remove  mountains,  and  have  not  charity,  I  am  nothing  ;"  gather 
two  conclusions  against  us :  The  first  is,  that  true  faith,  may  be 
without  love :  the  second,  that  faith  alone  without  good  works  is 
nothing  worth  in  the  business  of  our  justification. 

To  the  first,  answer  is  made,  that  the  speech  of  Paul  is  not  a 
categorical  proposition,  but  an  hypothetical  supposition ;  if  it  were 
possible  that  all  faith  should  be  without  good  works,  it  were  nothing. 

Secondly,  Paul  here  speaks  not  of  a  justifying  faith,  of  that  faith 
of  believers  which  is  common  and  general,  but  of  the  special  gift  of 
faith  to  work  miracles,  of  which  our  Saviour  in  the  Gospel ;  "  If  ye 
had  faith  as  much  as  a  grain  of  mustard  seed,  and  should  say  unto 
this  mulberry  tree,  pluck  thyself  up  by  the  roots,  and  plant  thyself 
in  the  sea,  it  should  even  obey  you."  This  he  said  unto  the  be- 
lieving Apostles ;  and  therefore  cannot  be  construed  of  a  saving 
faith,  but  of  a  miraculous  faith:  and  so  St.  Ambrose  notes  upon 
this  text,  to  do  wonders,  and  to  cast  out  devils  by  faith  is  nothing 
worth,  except  a  man  be  an  earnest  follower  of  good  conversation. 

Our  Divines  acknowledge  that  every  kind  of  faith  is  not  joined 
with  love ;  for  there  is  a  dead  faith,  and  there  is  a  lively,  whereby 
Christ  liveth  in  us,  and  we  in  Christ.  There  is  a  faith  of  devils, 
and  a  faith  of  God's  elect.  There  is  a  faith  whereby  the  believer 
shall  never  perish ;  and  there  is  a  faith,  whereby  some  believe  for 
a  time,  and  in  the  day  of  temptation  fall  away.  There  is  a  faith, 
which  the  world  destroyeth,  and  a  faith  which  is  our  victory,  by 
which  a  Christian  overcomes  the  world.  There  is  a  faith,  whereby 
we  believe  there  is  a  God ;  and  there  is  a  faith,  whereby  we  believe 
in  a  God  according  to  these  differences  of  faith  in  Scripture,  there 


QUINQUAGESIMA   SUNDAY.  341 

is  a  faith  without  works,  and  there  is  a  faith  which  worketh  by 
love. 

We  say  then  of  the  faith  of  God's  elect,  whereby  we  believe  in 
God,  to  which  the  promise  of  justification  and  eternal  salvation  is 
made,  that  is  a  faith  which  cannot  be  separated  from  charity,  but 
wheresoever  it  is,  there  is  love  joined  with  it,  bringing  forth  the 
fruits  of  righteousness,  which  are  by  Jesus  Christ  unto  the  glory 
and  praise  of  God.  Inseparabilis  est  bona  vita  a  fide,  quae  per  dilec- 
tionem  operatur,  imo  vero  ea  ipsa  est  bona  vita,  saith  Augustine  ; 
according  to  that  of  Ireneeus,  to  believe  is  to  do  as  God  will :  and 
therefore  Beza  translates  here,  Tta'^av  jtlgiv,  not  omnem  fidem,  but 
totam  fidem ;  implying  not  all  kind  of  faith,  but  all  faith  of  this 
kind  to  work  miracles ;  as  if  Paul  should  argue  thus :  If  a  man 
could  work  never  so  many  miracles,  and  fail  in  his  morals,  he 
should  be  nequam,  and  nequam,  is  nequicquam,  as  our  Apostle 
speaks,  a  nothing. 

The  second  conclusion  gathered  out  of  these  words  against  us,  is, 
that  faith  alone  without  charity  nothing  availeth  to  justification. 
Our  answer  is,  that  albeit  faith  is  not  solitaria,  yet  in  our  justifica- 
tion it  is  sola ;  even  as  the  eye  in  regard  of  being  is  never  alone 
from  the  head,  yet  in  respect  of  seeing  it  is  alone,  for  it  is  the  eye 
only  that  doth  see.  So  faith  subsists  not  without  other  graces  of 
God,  as  hope,  love,  &c.  Yet  in  regard  of  the  act  of  justification  it 
is  alone  without  them  all.  For  the  further  opening  of  this  hard 
point,  you  must  understand,  that  separating  of  things  one  from  an- 
other, is  either  real  in  the  subject,  or  mental  in  the  understanding : 
real  separation  of  faith  and  charity  we  wholly  deny.  For  Bellar- 
mine  confesseth  expressly,  that  Luther,  Melancthon,  Chemnitius, 
Calvin,  and  other  learned  Protestants  have  taught,  that  good  works 
in  some  sort  be  necessary  to  salvation,  and  that  there  is  no  true 
faith,  unless  it  bring  forth  good  works,  and  be  conjoined  with  cha- 
rity. 

Separation  mental  in  understanding  and  consideration  is  either 
negative  or  privative.  Negative,  when  in  the  understanding  there 
is  an  affirming  of  one,  and  denying  of  another.  Privative,  when  of 
things  that  cannot  be  separated  indeed,  yet  a  man  understands  the 
one,  and  omitteth  to  understand  the  other.  As  for  example,  though 
light  and  heat  cannot  be  separated  in  the  fire,  yet  a  man  may  con- 
sider the  light  and  not  the  heat :  so  then  in  our  justification,  we 
do  not  negatively  separate  other  graces  from  faith,  as  if  faith  ex- 
isted alone  without  hope  and  love,  but  privately  making  them  effects 
and  consequents,  not  concurring  causes  of  our  justification.     Our 


342  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

assertion  is  :  Faitli  considered  without  hope  and  charity,  that  is, 
hope  and  charity  not  considered  with  it,  doth  justify. 

Christ  Jesus  is  our  husband,  and  we  are  his  spouse :  now  the 
bridegroom  must  be  alone  with  the  bride  in  his  secret  chamber,  all 
the  servants  and  the  family  being  put  apart ;  afterward  when  the 
door  is  opened,  and  he  cometh  forth  into  the  waiting  room,  then 
let  all  the  servants  and  handmaids  attend,  then  let  hope  do  her 
office,  let  love  do  the  duties  of  love ;  then,  as  St.  Peter  exhorts, 
"join  virtue  with  faith,  and  with  virtue  knowledge,  and  with  know- 
ledge temperance,"  &c.  The  Papists  object  that  love  is  the  life  of 
faith.  All  faith's  activity  proceeds  only  from  charity,  and  without 
which  our  faith  is  dead.  So  the  Scripture  plainly,  that  in  Christ 
"  neither  is  circumcision  anything,  neither  uncircumcision  :  but  faith 
which  worketh  by  love."  Cardinal  Bellarmine  reads  passively, 
wrought  by  love:  disagreeing  herein  from  all  the  Fathers,  and 
that  which  becomes  him  worse,  from  the  vulgar  Latin,  to  which 
all  Papists  are  tied  by  the  Council  of  Trent,  as  also  from  the  Ro- 
mish translation  in  English  which  hath,  as  our  Testament,  worketh 
actively :  for  they  foresaw  this  absurdity,  that  if  they  should  have 
translated  faith  Avrought  by  love,  then  it  would  have  followed  that 
love  must  needs  be  before  faith,  whereas  all  of  them  acknowledge 
faith  to  be  before  love ;  according  to  that  of  Augustine ;  faith  is 
given  first,  by  which  we  obtain  the  rest :  and  Altissidorensis  in  his 
golden  sum  saith,  that  faith,  hope  and  charity,  are  a  created  trinity, 
resembling  the  three  divine  persons  uncreate.  For  the  Son  is  be- 
gotten of  the  Father,  and  the  Holy  Ghost  proceeds  from  both :  so 
steadfast  hope  is  bred  of  faith,  and  love  doth  issue  from  them  both. 

And  Bellarmine  cites  often  in  his  works  out  of  Augustine  :  Do- 
mus  Dei  credendo  fundatur,  sperando  erigitur,  diligendo  perficitur; 
The  foundation  of  God's  house  in  our  souls  is  faith,  the  walls  hope, 
the  roof  charity.  The  Prophet  in  a  vision  saw  the  transgressor 
against  the  transgressor,  and  the  destroyer  against  the  destroyer. 
So  the  schoolmen  oppose  the  schoolmen,  and  their  champion  Bellar- 
mine fights  against  Bellarmine.  For  if  faith  be  the  foundation  of 
all  other  virtues,  as  himself  writes,  lib.  I.  de  Rom.  pent.  cap.  10., 
then  It  is  not  as  he  disputes  in  lib.  2,  de  jr.stificat.  cap.  4,  wrought 
by  charity :  but  contrariwise  charity  doth  arise  from  faith. 

It  is  then  an  idle  dream  to  suppose  that  charity  is  inclosed  in 
faith,  as  a  diamond  is  in  a  ring ;  for  Christ  is  the  precious  pearl, 
which  gives  life  and  lustre  to  the  ring.  The  just  live  not  by  love, 
but  by  faith  in  him.  It  is  an  improper  speech  (as  our  Divines  ob- 
serve) to  say  that  faith  worketh  by  love,  as  the  body  by  the  soul, 


QUINQUAGESIMA   SUNDAY.  343 

the  matter  by  the  form  ;  for  the  soul  rather  worketh  by  the  body, 
than  the  body  by  the  soul.     The  matter  is  passive,  the  form  active. 

Secondly,  we  say,  that  Paul  in  that  text,  "  faith  which  worketh  by 
love"  doth  not  intend  justification,  but  the  whole  course  of  a  Chris- 
tian after  his  justification :  he  shuts  out  of  God's  kingdom  nullifi- 
dians  and  merit-mongers  on  the  left  hand,  nulifidians  and  carnal 
gospellers  on  the  right.  In  Christ,  neither  circumcision  availeth 
anything,  neither  uncircumcision,  that  is  to  say,  no  merit,  nor  wor- 
shipping. Ko  religious  order  in  the  world,  but  faith  alone,  without 
any  trust  in  works,  availeth  before  God.  On  the  right  hand  he 
doth  exclude  slothful  and  idle  persons,  affirming  that  if  faith  only 
do  justify,  then  let  us  work  nothing,  but  barely  believe.  Not  so  ye 
careless  generation,  enemies  of  grace  :  for  faith  is  operative,  work- 
ing by  love.  St.  Paul  therefore  sets  forth  in  that  excellent  sen- 
tence the  whole  perfection  of  a  Christian  in  this  life,  namely,  that 
inwardly  it  consists  in  faith  toward  God,  and  outwardly  in  good 
works,  and  love  toward  our  neighbours :  so  that  a  man  is  a  perfect 
Christian  inwardly  through  faith  before  God,  who  hath  no  need  of 
our  works  ;  and  outwardly  before  men  (whom  our  faith  profiteth 
nothing)  by  love. 

Faith  is  the  Christian's  hand.  Now  an  hand  hath  a  property  to 
reach  out  itself,  and  to  receive  a  gift,  but  it  cannot  cut  a  piece  of 
wood  without  an  hatchet  or  saw,  or  some  such  like  instrument,  yet 
by  help  of  them  it  can  either  cut  or  divide.  Such  is  the  nature  of 
faith,  it  doth  receive  Christ  into  the  heart ;  but  as  for  the  duties  of 
the  first  and  second  table,  faith  cannot  of  itself  bring  them  forth, 
no  more  than  the  hand  can  cut  off  itself;  yet  join  love  to  faith,  and 
then  (as  our  Apostle)  "faith  worketh  through  love,"  performing  all 
duties  so  well  to  man  as  God. 

The  property  of  true  faith  is,  to  receive  into  itself.  The  nature 
of  true  love  is,  to  lay  out  itself  unto  others  :  faith  then  alone  justi- 
fieth,  apprehending  and  applying  Christ's  merits  unto  itself;  but  it 
cannot  manifest  itself  to  others,  except  it  be  joined  with  love : 
"  Show  me  thy  faith  out  of  thy  works."  And  thus  as  you  see,  that 
inward  work  of  justification  is  ascribed  in  holy  Scripture  to  faith 
only ;  but  outward  works  of  sanctification,  holiness  and  righteous- 
ness, to  faith  and  love  jointly. 

I  refer  the  distressed  soul  to  the  comfortable  Commentaries  of 
Martin  Luther  upon  the  Galatians ;  and  the  curious  Divine  to 
Doctor  Abbot,  his  Apology  for  the  Reformed  Catholic  ;  tit.  Justifi- 
cation.    For  I  will  ingenuously  confess,  that  my  conscience  was 


344  THE   OFFICIAL   CALEXDAR   OF   THE   CHURCH. 

never  quieted  more  than  in  reading  the  one :  and  mj  curiosity 
never  satisfied  more  than  in  examining  the  other. 

"  Though  I  bestow  all  my  goods  to  feed  the  poor."  Merciful 
"works  are  pro  sacrificiis,  imo  prse  sacrificiis,  accepted  of  God  as 
sacrifice,  Heb.  xiii.  16,  yea  more  than  sacrifice:  Hosea  vi.  6.  "I 
■will  have  mercy,  not  sacrifice."  To  be  merciful  is  the  sole  work 
common  to  man  with  God. 

It  is  then  an  higher  step  of  perfection  to  distribute  goods  unto 
the  poor,  than  to  speak  with  the  tongues  of  men  and  angels,  or  to 
be  furnished  with  all  variety  of  knowledge :  yet  Paul  saith,  "  If  I 
bestow  my  goods,"  all  my  goods,  not  upon  the  rich,  but  upon  the 
poor,  to  feed,  not  to  feast  them,  and  hath  not  love,  it  profits  me  no- 
thing. Where  note  five  degrees  of  this  amplification :  the  first  is 
to  give :  for  most  men,  as  in  the  Proverb,  are  better  at  the  rake 
than  at  the  pitchfork,  readier  to  pull  in  than  to  give  out.  The 
second  is  to  give,  not  another  man's  but  our  own  goods.  "  If  I 
bestow  my  goods."  According  to  that  of  Solomon,  Ecclesiastes  xi. 
1.  "  Cast  thy  bread  upon  the  waters :"  Panis  si  tuus,  qui  tuus. 
The  third,  is  all  our  goods,  not  some  small  portion,  or  great  sum, 
but  all ;  according  to  that  of  Christ ;  If  thou  wilt  be  perfect,  sell 
all  that  thou  hast,  and  give  it  to  the  poor.  The  fourth  is,  to  give 
not  to  the  rich,  but  to  the  poor  ;  saith  the  Prophet,  "  Deal  thy 
bread  to  the  hungry."  The  last  is  to  give  to  the  poor,  not  super- 
fluously to  feast,  but  necessarily  to  feed  them.  If  a  man  perform 
this  and  more  than  this  out  of  vainglorious  ostentation,  or  idle  pr  .- 
digality,  not  out  of  love  to  Christ,  and  compassion  of  his  members, 
it  were  but  so  much  as  nothing. 

''  Though  I  gave  my  body  to  be  burned."  Love  is  seen  more  in 
deeds  than  in  words,  and  in  suifering  more  than  in  doing  :  and  of 
all  suffering,  death  is  most  terrible  ;  and  of  all  kinds  of  death,  burn- 
ing is  most  fearful.  Here  then  are  many  degrees  in  this  one  speech 
(as  Interpreters  observe :)  first,  Si  tradidero,  not  if  I  be  forced, 
but  if  of  mine  own  accord,  I  give  my  body  to  be  burned,  as  it  is  said 
of  Christ,  ''  he  gave  himself  for  us  a  sacrifice."  Secondly,  Si  tra- 
didero corpus,  if  I  suffer  loss  not  of  goods  only,  though  that  be  very 
commendable,  Heb.  x.  34.  "Ye  suffered  with  joy  the  spoiling  of 
your  goods ;  but  affliction  in  body,  which  is  far  dearer  than  our 
wealth,  as  the  father  of  lies  in  this  truly ;  skin  for  skin,  and  all 
that  ever  a  man  hath,  will  he  give  for  his  life.  Thirdly,  Si  tradi- 
dero corpus  meum  ;  if  I  give  not  only  the  body  of  my  child,  (though 
a  woman  is  highly  magnified  for  such  an  act  in  the  2  Maccabees,  vii.) 


QUINQUAOESIMA   SUNDAY.  345 

but  my  body ;  not  only  flesli  of  my  flesh,  but  flesh  which  is  my 
flesh ;  not  only  to  suffer  a  natural  death,  but  a  violent,  and  of  all 
violent,  the  most  terrible,  to  be  roasted,  yea  consumed  in  the  fire. 

If  any  suff"er  all  this,  and  want  charity  to  particular  persons,  es- 
pecially toward  the  common  body  of  the  Church,  it  is  no  better,  or 
rather  indeed  worse  than  nothing.  I  beseech  you  therefore  by  the 
mercifulness  of  God,  whatsoever  you  speak,  whatsoever  you  study, 
whatsoever  you  do,  whatsoever  you  suffer,  let  all  be  done  in  love. 

"Unprofitably  (quoth  Augustine)  hath  he  all,  who  wants  that 
one  whereby  he  should  use  all."  As  the  same  Father  in  another 
place  ;  "  How  great  is  love  !  for  if  it  be  wanting,  all  other  graces 
lose  their  grace ;  but  if  present,  all  are  profitable."  So  the  text 
here;  "  Love  suffereth  long,  it  is  bountiful,"  &c. 

Embracing  that  which  is  good :   j  ^"^f  ™^V  "<<  V-  I'*''*^""*-"    „ 
°  °  ( iljxternal:      it  is  courteous. 

''neit-hbour    in  I  *^'°"Slit :  "  it  envieth  not." 
Inthisenco-     Esche-wing    |       °  '        (  deed  :"  love  doth  not  fro wardl}'.'' 

miastical  pas-        that  which  )  /passion:  it  "  SAvelleth  not. 

sage,  St.  Paul        is  evil,   a-  j  i    dealeth   not  dishonestly, 

sets         down  <|     gainst   our  j  1    seeketh  not  her  own :  it 

love's    opera-  (^selves,  either  out  of  /    is  not  provoked  to  anger." 

tion  in  three  j  election  :  "  it  thinketh  no 

points :  I    evil  :   it  rejoiceth  not  in 

\  iniquity." 
Persevering  in  both :  "  suffering,   believing,  hoping,  enduring- 
all  thinss." 


"  Love  suff"ereth  long.''  St.  Paul  doth  begin  with  patience,  be- 
cause desire  to  revenge  is  a  vice  most  opposite  to  charity.  Malii- 
cious  impatient  men  are  like  the  toad,  no  sooner  moved,  but  they 
swell :  or  like  gunpowder,  no  sooner  touched  with  an  hot  word, 
but  instantly  they  are  in  your  face.  Which  occasioned  Bion  the 
philosopher  to  say,  "It  is  a  great  evil,  not  to  be  able  to  bear  evil." 
For  if  thine  enemy  be  little,  parce  illi,  the  best  course  is  to  spare 
him,  if  great,  parce  tibi,  the  best  counsel  is  to  spare  thyself.  Si 
turbet,  non  perturbet,  as  Bernard  in  the  like  case :  Though  he 
move  thee,  let  him  not  remove  thee  from  that  which  is  good,  from 
that  which  is  thy  good.  The  discretion  of  a  man  deferreth  his 
anger,  and  his  glory  is,  to  pass  by  an  oifence.  Better  it  is  to  suffer 
much  and  long,  than  by  courses  of  impatience,  to  run  thyself  out 
of  all  honest  breath.  It  is  reported  of  the  philosophers,  that  they 
had  a  sword,  and  wanted  a  buckler :  but  a  buckler  becomes  a  Chris- 
tian better  than  a  sword.  We  must  not  beat  every  dog  that  barks 
at  us  in  the  way,  but  run  with  patience  the  race  that  is  set  before 
us,  Ileb.  xii.  1. 

24 


346  TUE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

••  Love  is  courteous  :"  or  as  others  read,  "bountiful."  Amor  si  est, 
operatur  :  si  non  operatur,  non  est.  Latimer.  "  Love  exists  only 
while  it  is  active."  As  love  is  patient  in  wrong,  so  active  in  kind- 
ness, doing  good  unto  all,  always  performing  liberal  and  courteous 
offices,  even  to  the  greatest  enemy.  So  St.  Stephen  abounding  with 
love,  respected  his  accusers  as  brethren  and  saluted  them  as  Fathers, 
Acts  vii.  2.  So  Joseph  used  his  brethren  nobly,  who  sold  him  for 
a  slave  basely. 

*'  Love  envieth  not."  There  are  two  parents  of  envy,  <  -xr-^i 

For  it  is  nothing  else  but  a  repining  grief  for  our  neighbour's 
happiness.  An  envious  man,  saith  Salvianus,  esteems  another's 
good  his  hurt.  And  therefore  when  Bion  saw  such  an  one  very 
sorrowful,  asked  him  ;  I  pray  thee  whether  hath  some  evil  happened 
to  thee,  or  good  to  thy  neighbour  ?  As  high  hills  are  most  exposed 
to  thunder,  and  as  the  fairest  flowers  are  soonest  nipt  by  the  ve- 
nomous cantharides  ;  even  so  the  most  eminent  gifts  in  neighbours, 
are  the  greatest  griefs  of  envious  wretches. 

In  neighbours,  I  say ;  for  as  the  basilisk  doth  kill  none,  but  such 
as  he  doth  see  ;  so  the  malcontent  envious  eye  maligns  none  that 
are  far  off.  And  this  I  take  to  be  the  true  reason,  why  the  schis- 
matical  Brownists,  and  others  of  the  like  malicious  humour,  hate 
the  conformable  Protestant  more  than  either  Turk  or  Pope,  because 
that  which  eye  seeth  not,  heart  grieveth  not.  But  it  hath  been 
their  hell  to  behold  their  neighbour  Bishops,  and  fellow  ministers 
in  better  fashion,  and  among  the  rest  for  greater  account  for  judi- 
cious preaching  and  writing  than  themselves. 

It  is  wittily  noted  by  Bonaventura,  that  an  envious  man  is  like 
Cain,  who  said  of  himself.  Gen.  iv.  14,  "  Whosoever  findeth  me  shall 
slay  me."  For  either  he  seeth  in  a  man  that  which  is  good,  and 
then  he  repincth  ;  or  else,  that  which  is  evil,  and  so  rejoiceth;  and 
both  these  slay  the  soul. 

Things  amiss  in  our  Church,  are  the  schismatics'  May-game ;  but 
her  glory  their  grief;  her  weal  their  woe.  Let  them  read  this  chap- 
ter often,  and  mark  this  word  especially.  "  Love  envieth  not,  love 
doth  not  frowardly."  Not  overthwartly,  not  insidiously,  by  cunning 
to  thrust  men  out  of  their  preferments  and  others  love :  so  Maxi- 
mus  expelled  Gregory  Nazianzen,  iEschines  wronged  Demosthenes, 
and  Martin  Makebate  the  Whitefrifts  of  our  Church. 

"  Love  swelleth  not."  As  love  doth  not  abuse  good  things  in 
others,  so  it  makes  men  use  well  their  own  graces.     It  swelleth  not 


QUINQUAGESIMA   SUNDAY.  34T 

in  any  preferment  it  liatli ;  it  is  not  ambitious  for  any  wliich  it  hath 
not  ;  it  is  not  querulous  for  any  which  it  once  had,  and  is  now  lost ; 
"it  seeketh  not  her  own,"  that  is  with  other's  hindrance,  so  join 
house  to  house,  and  field  to  field,  till  there  be  no  place  for  others  in 
the  land.  It  doth  not  desire  that  oxen  should  labour,  and  asses 
feed  :  that  one  should  take  the  pains  and  another  reap  the  profits  ; 
but  is  content  that  preferment  be  conferred  upon  men  of  worth,  ac- 
cording to  merit,  with  equal  proportion. 

Or  it  seeks  not  her  own  principally,  but  so  far  forth  as  shall  be 
for  the  Church's  good,  and  God's  glory.  So  saith  our  Apostle,  1 
Cor.  X.  "  I  seek  not  mine  own  profit,  but  the  profit  of  many,  that 
they  might  be  saved."  And  Phil.  i.  21,  "he  rebukes  all  such  as 
seek  their  own,''  and  not  that  which  is  Jesus  Christ's.  Or  it  "seeks 
not  her  own,"  that  is  to  recover  her  own  bylaw,  when  it  shall  be  to 
the  scandal  of  the  Gospel,  as  he  showeth  in  the  sixth  chapter  of  this 
Epistle. 

"  It  is  not  provoked  to  anger."  That  is,  not  rash  and  inconsi- 
derate anger;  otherwise  a  man  may  be  angry  and  sin  not,  as  our 
Apostle  elsewhere.  ''  It  is  the  part  of  a  man  to  be  angry,  but  the 
duty  of  a  Christian  to  do  no  wrong  in  anger."  Jerome.  A  loving 
man  will  chide  his  friend  sweetly  :  and  a  good  man  punish  sin  accord- 
ing to  his  place  severely :  "  How  shall  I  designate  thee,  charity  ! 
shall  I  call  thee  good  or  evil  ?  Thou  dost  indeed  make  us  cherish 
our  friends  ;  but  thou  dost  also  compel  us  to  chide  them."  Salvian. 
Saith  Augustine,  "Love  endures  just  so  far  as  not  to  neglect  dis- 
cipline." St.  Paul's  meaning  then  is,  that  we  must  not  be  trans- 
ported with  heat,  so  that  we  forget  our  friends,  and  lose  ourselves ; 
in  such  sort,  that  the  ending  of  our  anger  prove  the  beginning  of 
our  sorrow. 

"It  thinks  no  evil.''  It  is  so  far  from  doing  wrong,  that  it  doth 
not  so  much  as  think  evil.  A  virtue  compounded  of  truth  and 
ingenuity.  Truth  believes  only  that  which  is  certain  ;  ingenuity 
construeth  in  the  better  part  that  which  is  doubtful ;  whereas  sus- 
piciousness is  misled  often  with  false,  always  Avith  uncertain  report. 
Jealous  yoke-fellows,  and  suspicious  friends,  are  both  uncharitable. 
For  such,  as  the  prophet  aptly,  "travail with  mischief,  and  bring  forth 
ungodliness  ;  unquiet  as  the  raging  sea ;  stirring  up  strife  all  the 
day  long." 

"  It  rejoiceth  not  in  iniquity."  Not  in  her  own  fault,  not  in  an- 
other's fall.  Not  in  her  own  :  for  albeit  the  malicious  incorrigible 
sinner  rejoiceth  in  doing  evil,  and  delights  in  froAvardness,  Prov.  ii. 
14,  yet  the  man  of  God  doth  no  sin  :  1  John  iii.  2.  For  it  is  rather 


348  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

done  on  liim,  than  of  him  :  according  to  that  of  Paul ;  "  I  do  not 
the  good  thing  which  I  would  ;  but  the  evil  thing  which  I  would  not, 
that  do  I."  Not  in  another's  fall:  for  it  doth  grieve  when  they 
grieve ;  yea  sometimes  because  they  do  not  grieve  for  their  sins,  as 
Jerome  to  Sabinian  :  "  It  grieves  me  that  you  do  not  weep  over 
yourself."  And  Augustine  calls  this  blessed  unhappiness,  when  a 
man  is  affected,  not  infected,  with  his  neighbour's  iniquity." 

"  It  suflfereth  all  things,  it  believeth  all  things."  It  suffereth  not 
itself  to  be  abused,  but  it  judgeth  others  with  all  love  and  humanity. 
To  believe  all,  were  silliness  ;  to  believe  none,  sullenness :  discreet 
love  therefore  doth  believe  much,  and  hope  the  best  of  all.  ^'  En- 
during all  things  ;"  that  is,  all  that  it  may  without  offence  to  God's 
holy  word:  "Non  patitur  ludum  fama,  fides,  oculus:''  Luther. 
"  A  man's  good  name,  faith,  and  eye  will  not  be  dallyed  withall.'' 
A  Christian  as  concerning  his  faith,  cannot  be  too  stern,  too  stout.  I 
will  take  upon  me  (saith  Luther)  this  title  :   "  I  give  place  to  none." 

"  Love  doth  not  fall  away."  Knowledge  is  not  abolished  in  the 
world  to  come,  but  perfected,  as  Paul  expounds  himself:  "We  know 
in  part,  we  prophecy  in  part :  but  when  that  which  is  i^erfect  is 
come,  then  that  which  is  imperfect  shall  be  done  away."  As  the 
light  of  a  candle  doth  vanish  away,  when  the  bright  sun  doth  shine. 
The  manner  of  teaching  in  the  world  to  come  shall  cease :  for  we 
shall  need  no  schools  or  tutors  in  heaven  :  all  there  shall  see  God 
face  to  face,  but  knowledge  itself  shall  not  vanish,  "for  this  is  eter- 
nal life  to  know  God." 

St.  Paul  proves  our  knowledge  and  prophesying  imperfect  by  two 
familiar  examples  :  one  taken  from  his  own  person,  another  from 
a  looking  glass:  "  When  I  was  a  child,  I  spake  as  a  child,  I  under- 
stood as  a  child,  I  imagined  as  a  child.''  Speaking  may  be  referred 
unto  the  gift  of  tongues,  understanding  to  the  gift  of  prophecy, 
thinking  to  knowledge. 

"Now  we  see  in  a  glass  darkly,  but  then  we  shall  see  face  to  face." 
When  a  man  sees  a  map  of  Jerusalem,  he  can  presently  conceive 
what  manner  of  city  it  is  imperfectly  :  but  when  he  comes  thither, 
and  beholds  all  the  streets,  is  better  satisfied.  The  Scripture  is  a 
glass,  faith  is  an  eye,  by  which  all  God's  elect  in  part  know  the 
glorious  building  of  Jerusalem  above  ;  they  believe  that  this  "  cor- 
ruption shall  put  on  incorruption,  that  this  mortal  shall  put  on 
immortality  ;  that  the  just  shall  shine  like  stars  forever :  in  heart 
conversing  with  the  saints,  and  assured  through  hope  that  themselves 
are  burgesses  of  that  celestial  incorporation." 

"  I  am  sure,"  saith  Job,  "^'  that  my  Redeemer  is  alive,  who  died 


QUINQUAGESIMA   SUNDAY.  349 

for  our  sins,  and  rose  again  for  our  justification,  and  now  sittetli  at 
the 'right  hand  of  God  as  our  advocate.''  But  hereafter,  we  shall 
sup  with  him  in  his  kingdom,  and  sit  with  him  on  his  throne,  Avhen 
all  mists  of  ignorance  and  diffidence  shall  vanish  awaj,  when  we 
shall  see  God  face  to  face,  then  we  will  say  to  him  as  the  noble 
Queen  of  Sheba  to  Solomon  :  "  Lo,  the  one-half  of  thy  kingdom 
was  not  told  us." 

"Now  abideth  faith,  hope,  and  love."  The  rest  of  the  graces  are 
reduced  to  these,  saith  Melancthon,  and  the  chief  of  these  is  love, 
saith  Paul.  There  is  so  great  affinity  between  faith  and  hope,  that  (as 
Luther  observes,)  it  is  hard  to  find  any  difi'erence ;  they  cannot  be 
well  separated,  one  having  respect  to  the  other,  as  the  two  cheru- 
bims  on  the  mercy-seat.     Exod.  xxv.  20. 

/Object. 
Yet  they  difier  much,  especially  in  their  <  ^  ^ 


( 


Office. 


In  their  object :  Faith  hath  for  her  object  the  truth  ;  hope  for 
her  object  the  goodness  of  God.  Faith  (as  Augustine  notes)  is  of 
good  things  and  bad :  but  hope  looks  on  good  things  only.  The 
Christian  believes  there  is  an  hell  as  well  as  heaven  ;  but  he  fears 
the  one,  and  hopes  only  for  the  other  ;  as  the  poet  Lucan  distin- 
guisheth  aptly  : — liceat  sperare  timenti :  "  it  is  lawful  for  the  fearful 
to  hope." 

Past :  for  we  believe  that  Christ  is  "  dead,  buried,  risen 
again,"  &c. 
Faith  is  .  Present :  for  we  believe  that  Christ  now  "  sitteth  at  the 
of  things     }       right  hand  of  God." 

Future :  for  we  believe  Christ  "  shall  come  again  to 
judge  the  quick  and  the  dead." 

But  hope  doth  expect  and  respect  only  things  to  come. 

In  their  subject :  Faith  is  in  the  understanding,  hope  resteth  in 
the  will :  if  they  differ  in  place,  this  I  take  to  be  the  most  profitable 
separation. 

In  order:  for  "faith  is  the  ground  of  things  hoped  for.''  A 
steadfast  hope  proceeds  out  of  a  lively  faith :  if  the  spark  of  faith 
should  not  give  light  to  the  will,  it  could  not  be  persuaded  to  lay 
hold  upon  hope.  Faith  always  goeth  before,  then  hope  followeth 
after. 

In  their  office  :  for  faith  is  our  logic  to  conceive  what  we  must 


350  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

believe,  hope  our  rhetoric  to  persuade  us  in  tribulation  unto  patience. 
So  St.  Paul  saitb :  "We  are  saved  by  hope."  Rom.  viii.  24. 
"We  are  liberated  so  far  forth  as  that  our  inheritance  is  as  yet 
hoped  for,  presently  to  be  possessed.  Now  we  have  a  right  to  it, 
not  as  yet  in  it." — Melancthon.  Faith  is  a  doctor  and  a  judge, 
disputing  against  error  and  heresy,  judging  spirits  and  doctrines  ; 
hope  is  a  captain  fighting  against  impatience,  tribulation,  heaviness 
of  spirit,  -weakness,  desperation.  In  a  word,  the  difference  between 
faith  and  hope  in  Divinity,  is  the  same  that  is  between  fortitude 
and  prudence  in  policy.  Fortitude  not  guided  by  prudence  is  rash- 
ness, ond  prudence  not  joined  with  fortitude  is  vain  :  so  faith  with- 
out hope  is  nothing,  and  hope  without  faith  a  mere  presumption  and 
tempting  of  God.  And  therefore  we  must  join  together  all  these 
graces,  as  Paul  here,  faith,  hope,  charity.  We  wait  for.  the  hope 
of  righteousness  through  faith,  and  faith  worketh  through  love. 

First,  faith  teacheth  us  the  truth  ;  and  then  hope  teacheth  us 
what  to  suffer ;  and  love  what  to  do  for  the  truth.  Faith  engen- 
dereth  hope,  faith  and  hope  love,  but  the  chief  is  love,  &c. 

The  Papists  hence  reason  against  us ;  if  charity  be  greater  than 
faith,  it  is  improbable  that  men  are  justified  only  by  faith.  Our 
divines  answer,  that  the  argument  is  not  good ;  a  prince  doth  excel 
a  peasant :  ergo,  till  the  ground  better.  A  man  is  better  than  a 
beast :  ergo,  run  faster  than  a  horse,  carry  more  than  an  elephant, 
&c. 

Secondly,  that  love  is  not  greater  in  every  respect  absolutely, 
but  only  greater  in  latitude  of  use  and  continuance :  faith  and  hope 
are  restrained  within  the  bounds  of  our  private  persons,  as  the  just 
man  doth  live  by  his  own  faith,  and  the  good  man  hopes  only  for 
himself :  but  love,  like  David's  vine,  doth  cover  the  mountains  with 
her  boughs,  and  stretcheth  her  branches  unto  the  sea,  extending 
itself  to  God,  angels,  men  ;  in  men,  to  ourselves  and  others :  in 
others,  upward,  to  superiors  ;  downward,  to  inferiors  ;  on  the  right 
hand  to  friends,  on  the  left,  to  foes. 

Love  then  in  respect  of  others  is  of  greater  use :  but  if  we  con- 
sider a  man  in  himself  privately,  faith  is  more  needful  than  love,  as 
wherein  originally  stands  our  communion  and  fellowship  with  God, 
by  which  Christ  dwells  in  our  hearts,  into  which,  as  an  hand.  Al- 
mighty God  poureth  all  the  riches  of  his  grace  for  our  salvation, 
and  by  which  only,  whatsoever  else  is  in  us,  is  accepted  of  God,  as 
Salvianus  excellently:  "It  is  the  ornament  of  all  our  ornaments, 
for,  without  it,  nothing  can  be  so  adorned  as  it  is  able  to  adorn." 
See  Epist.  Dom.  17,  post  Trinit. 


QUINQUAGESIMA   SUNDAY.  351 

Again,  cliarlty  Is  greater  in  latitude  of  continuance  :  faith  appre- 
hends the  Lord's  gracious  promise  concerning  eternal  salvation,  and 
hope  doth  expect  it  with  patience.  When  God  then  shall  have  ful- 
filled his  word,  and  filled  us  with  unspeakable  joy,  when  in  that 
other  life  we  shall  see  God  face  to  face,  faith  is  at  an  end,  hope  is 
at  an  end,  their  use  ceases,  but  love  shall  continue  between  God  and 
us,  an  everlasting  bond.  So  the  fathers  expound  it ;  only  love  (saith 
Chrysostom")  is  eternal  ;  in  this  respect  the  greatest  is  charity, 
because  they  pass  away,  but  charity  continueth  always.  So  St. 
Augustine  ;  love  is  the  greatest  of  the  three  ;  because  the  other  two 
departing,  it  shall  continue  more  increased,  and  better  assured.  In 
this  present  life  there  are  three,  but  in  the  life  to  come  love  remain- 
eth  only :  therefore  that  is  greater  which  is  ever  needful,  than  that 
which  once  shall  have  an  end.  And  so  Gorran  and  other  Popish 
writers  heretofore  construed  this  text.  I  conclude,  to  save  a  man, 
faith  is  greater  ;  in  a  man  saved,  charity  is  the  greater  :  until  faith 
have  finished  our  salvation,  love  must  yield  to  faith  ;  but  when  faith 
hath  fully  saved,  it  shall  have  an  end,  and  so  must  yield  to  love, 
which  is  without  end. 


THE  GOSPEL. 

Luke  xviii.  31.     "  Jesus  took  unto  liim  the  twelve,  and  said  unto 
them  ;  Behold  we  go  up  to  Jerusalem,  and  all  ^hall  be  fulfilled,'' 

In  this  Gospel  our  Saviour  Christ,  the  true  light  of  the  world, 
doth  illuminate  two  sorts  of  blind :  the  disciples,  who  were  spirit- 
ually blind  ;  and  a  poor  beggar,  who  was  corporally  blind.  The 
disciples  understood  not  as  yet  the  mysteries  of  our  redemption, 
wrought  by  Christ's  humiliation  and  exaltation  ;  by  the  one  taking 
from  us  all  evil ;  and  by  the  other,  giving  all  that  is  good.  "  He 
died  for  our  sins,  and  rose  again  for  our  justification." 

Christ  therefore  doth  open  their  eyes,  and  instruct  them  in  these 
two  points  exactly. 

First,  generally,  verse  31.  ''Behold  we  go  up  to  Jerusalem,  and 
all  things,"  &c. 

Second  y,  more  particularly,  declaring  the  manner  of  his  death 
and  resurre  tion,  in  the  32d  and  3od  verses. 


352  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 

'  betrayed. 

r^  '      \.-  •        r.      ,1  •  mocked. 

Concerning  his  passion,  rive  things 

are  delivered:  that  he  shall  be     1    ^  ,   ' 

scourged. 

put  to  death. 

For  truth  itself  ,vas  betrayed,  wisdom  itself  mocked,  glory  itself 
spitted  on,  innocency  itself  scourged,  and  life  itself  killed. 

Concerning  his  resurrection,  he  C  1.  "  That  he  shall  rise." 
sets  down  two  points  especially      \  2.  "  That  he  shall  rise  the  third  day." 

^\.  That  they  might  bear  it 

more  patiently ;   premon- 

"  Jesus  took  unto  him  the  twelve."     Revealing  ished,  and  thus  prepared. 

to  them  the  secrets  of  his  kingdom,  foretelling  his  <s  2.    To  signify  that   he  suf- 

passion  for  two  causes  especially  :  fered  willingly.     John  x. 

18.     See  Gosp.  Dom.  10, 
^     post  Trin. 

"  Behold."  This  word  of  attention  is  like  the  sounding  of  a 
trumpet  before  some  weighty  proclamation,  or  like  the  ringing  of  a 
great  bell  before  the  sermon  of  a  famous  preacher.  And  therefore 
let  us  hear  this  doctrine  with  an  especial  care,  which  Christ  hath 
commended  unto  us  here  by  such  a  remarkable  note. 

"We  go  up."  Christ's  passion  is  called  an  exaltation  or  ascend- 
ing. For  albeit  he  could  not  ascend  higher,  as  God,  yet  he  was 
exalted  by  his  hv.miliation,  as  man,  and  had  a  name  given  him  above 
every  name,  Phil.  ii.  8,  9.  Lucifer  and  Adam  by  climbing  up,  were 
cast  down ;  but  Christ  by  casting  himself  down,  went  up. 

Or,  "  We  go  up  :"  insinuating  that  his  journey  was  not  easy.  Fa- 
cilis  descensis  averni :  men  go  sooner  down  hill,  than  up  hill ;  yet 
he  that  hath  a  good  horse  can  ride  faster  up  hill  than  down  hill.  So 
the  chariots  and  horsemen  of  Israel,  assisted  by  God's  especial  grace, 
lifting  them  up  above  the  base  valleys  of  the  world,  run  faster,  and 
are  more  delighted  in  heaven's  up  hill,  than  the  wicked  in  hell's  down 
hill. 

"  To  Jerusalem."  Interpreters  have  rendered  sundry  reasons 
why  Christ  was  crucified  at  Jerusalem,  especially  two.  First,  be- 
cause there  was  not  enough  malice  in  any  other  city  to  kill  the  Lord 
of  life  :  none  but  the  holy  could  envy  the  most  holy.  The  profane 
Gentiles  and  ignorant  Jews  elsewhere,  did  not  malign  Christ  in  his 
words  and  wonders ;  Jerusalem  only,  the  prophet-killer,  could  not 
endure  the  prophet.  His  holiness  and  his  wisdom  was  the  fittest 
object  for  the  Scribes'  and  Pharisees'  envy.  That  upon  them  might 
come  all  the  righteous  blood  shed  upon  earth,  even  from  Abel  the 
shadow  to  Christ  the  substance,  whose  blood  speaks  better  things 


QUINQUAGESIMA   SUNDAY.  353 

unto  US,  and  cries  louder  against  them,  tlian  that  of  Abel.  Here 
note  by  the  way,  that  as  the  Son  of  God  was  crucified  in  the  city  of 
God,  so  by  good  correspondence,  the  members  of  Christ  are  perse- 
cuted most  by  the  vicar  of  Christ. 

Secondly,  Christ  suffered  in  that  eminent  place,  that  his  passion 
and  patience  might  be  renowned  in  the  whole  world.  There  was  not 
another  stage  fit  for  his  tragedy,  which  is  our  comedy. 

In  a  mystical  sense,  Christ  and  his  Apostles  "  ascend  to  Jeru- 
salem, even  to  Jerusalem  above,  the  new  Jerusalem  prepared  as  a 
bride  trimmed  for  her  husband  :  but  the  god  of  this  world,  with  his 
company,  descend  to  Jericho,  to  the  lowest  hell.  He  that  follows 
not  Christ  in  his  course,  goes  from  Jerusalem  to  Jericho  ;  from  hea- 
venly paths  unto  the  byways  of  destruction ;  and  so  he  falls  among 
thieves,  that  is,  as  the  fathers  expound  it,  among  many  devils  and 
evils  who  rob  him  and  wound  him  ;  and  in  fine,  will  leave  him  dead, 
except  Christ,  the  true  Samaritan,  relieve  him  and  set  him  in  his 
right  way  again. 

"  And  all  shall  be  fulfilled  that  are  Avritten  by  the  prophets  of  the 
Son  of  man."  As  the  painter  at  the  first  draws  his  picture  with  a 
coal  roughly,  then  with  an  accurate  pencil,  and  orient  colours  ex- 
actly ;  so  the  Holy  Ghost  in  the  Prophets  and  Old  Testament, 
shadowed  Christ's  passion  obscurely  ;  but  in  the  New  paints  it  as  it 
were  to  life  perspicuously.  The  two  Testaments  are  two  pence, 
bearing  the  same  King's  image,  though  not  of  the  same  stamp :  for 
all  things  being  now  fulfilled,  written  by  the  Prophets  of  the  Son  of 
man,  our  Saviour's  picture  engraven  in  the  Gospel,  is  more  full  and 
clear  than  that  imprinted  in  the  law.  Now  God  hath  showed  us  the 
light  of  his  countenance,  Psalm  Ixvii.  1.  Let  us  therefore  search 
the  Scripture,  for  that  is  the  way  to  Christ,  and  Christ  is  the  way 
to  God. 

"  For  he  shall  be  delivered  unto  the  Gentiles :  and  shall  be 
mocked."  He  did  particularly  foretell  the  manner  of  his  suffering, 
that  his  disciples  might  see,  that  as  God  he  did  foresee  these  things, 
and  that  they  might  be  strengthened  at  his  cross,  when  they  should 
understand  all  things  to  be  fulfilled  as  they  were  told  by  Christ,  and 
foretold  by  the  Prophets. 

That  he  should  be  betrayed,  mocked,  spitted  on,  scourged,  put 
to  death,  was  foretold.  Psalms  xli.  9.,  Psalms  xlix.  7,12,  22.,  Isaiah 
1.  6,  Isaiah  liii.  5,  Psalms  xxii.  17. 

C   In n H ^ 

Christ  was  delivered  unto  the  Gentiles,  as  we    I  mi      t' 
,  .      ,      „        1  •  n    1     .1  -<  The  Jews,    i 

read  m  the  Gospel,  especially  by  three :  )  p'l  t 


354  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 

By  Judas,  out  of  covctousness,  as  the  text  expressly ;  <'  What 
■will  ye  give  me,  and  I  will  deliver  him  to  you  ?"  For  a  little  silver, 
and  that  not  paid,  but  only  promised,  he  sold  his  friend  ;  yea,  that 
•which  is  worse,  his  master  ;  yea,  that  Avhich  is  worst  of  all,  his 
Maker.    See  the  Gospel  the  Sunday  before  Easter. 

By  the  Jews,  out  of  malice.  Matt,  xxvii.  18.  Pilate  knew  well 
that  for  envy  they  delivered  him. 

By  Pilate  through  fear  :  for  the  Jews  said  unto  him,  "  If  thou  set 
him  free,  thou  art  not  Ctesar's  friend  :  for  whosoever  maketh  him- 
self king,  speaketh  against  Csesar."  And  therefore  Pilate  chose 
rather  to  crucify  the  Lord  eternal,  than  to  displease  Csesar,  a  lord 
temporal. 

In  like  sort,  all  covetous,  all  malicious,  all  cowardly  professors 
betray  Christ  daily.  The  covetous,  who  make  their  coin  their  creed, 
and  their  penny  their  Pater  noster,  and  their  bills  their  Bible,  be- 
tray Christ  with  Judas.  It  is  but  what  will  you  give  them,  and  they 
will  deliver  up  the  Gospel  unto  you. 

Envious  men,  who  persecute  the  saints,  and  disgrace  their  graces, 
betray  Christ  in  his  members  with  the  Jews,  even  for  mere  malice, 
speaking  to  their  Christian  brother,  as  Antonius  Caracalla  to  his 
natural  brother  ;  Sic  divus  modo  non  vivus.  "  You  may  be  a  God, 
but  not  a  living  one." 

Cowardly  professors  used  to  betray  Christ  with  Pilate:  For  as 
soon  as  tribulation  or  persecution  cometh  for  the  word,  they  fear 
more  the  threats  of  Caesar,  an  earthly  prince,  who  can  kill  only  the 
body,  than  the  wrath  of  God,  who  being  King  of  all  kings,  is  able 
to  destroy  both  body  and  soul  in  hell. 

The  second  point  touching  Christ's  passion,  is  "  mocked."  Now, 
Christ  was  mocked  in  four  places  especially. 

1.  In  Caiaphas'  house,  where  the  keepers  blindfolded  him,  and 
smote  him  on  the  face,  and  asked  him,  saying  ;  "Prophecy;  who 
is  it  that  smote  thee?" 

2.  In  Herod's  company,  Avhen  as  the  soldiers  arrayed  him  in 
white. 

3.  In  the  common  hall,  where  they  stripped  him,  and  put  upon 
him  a  scarlet  robe. 

4.  In  Golgotha,  when  he  was  crucified.  First,  as  St.  Matthew 
in  the  27tli  chapter,  by  the  passengers,  wagging  their  heads,  and 
saying  :  "  Thou  that  destroyest  the  temple  and  buildcst  it  in  three 
days  ;  save  thyself,"  &c.  Then  by  the  Scribes  and  Pharisees  ;  "  He 
saved  others,  but  he  cannot  save  himself."     Last  of  all,  some  per- 


QUINQUAGESIMA   SUNDAY.  355 

verted  his  'words,  affirming  that  he  called  for  Ellas,  when  as  he 
prayed,  "  EH,  eli,"  &c. 

The  popish  clergy  mock  Christ  with  Calaphas,  in  that  they  blind- 
fold the  people,  by  denying  them  the  Scriptures,  and  then  mock  them 
^  for  their  ignorance.  Samsom  having  his  eyes  out,  was  a  laughing 
stock  to  the  Philistines :  and  so  the  blind  laymen  are  the  priests' 
pastime.  Though  a  Jesuit  or  Seminary  buftet  them  every  day,  yet 
can  they  not  prophecy  who  smote  them.  Either  Samson  must  pull 
down  the  colleges  of  these  Philistines,  or  else  he  shall  never  see  but 
through  their  spectacles.  They  mock  Christ  with  Herod,  who  re- 
tain foul  consciences  in  a  white  rochet,  who  conform  themselves  in 
habit,  but  reform  not  themselves  in  heart. 

The  Babylonian  whore  mocks  Christ  with  the  soldiers,  in  putting 
on  scarlet,  betokening  zeal  and  charity,  when  her  actions  are  cruel 
and  bloody. 

They  mock  Christ  with  the  Jews  in  Golgotha,  who  distort  the 
words  of  the  Scripture  for  their  advantage,  making  Ellas  of  Eli : 
like  the  popish  dolt,  who  reading  the  subscription  of  Paul's  second 
Epistle  to  the  Thessalonians,  in  the  vulgar  latin,  "  MIssa  fuit  ex 
Athenis,"  Instantly  cried  out  that  he  had  found  a  plain  text  for  the 
mass.  Or  like  that  foppish  Anabaptist,  who  gathered  out  of  Christ's 
words  in  English,  "  Go  and  teach  all  nations,  and  baptize  them," 
&c.,  that  it  is  not  lawful  for  a  clergyman  to  ride  on  a  fair  palfrey ; 
much  less,  as  the  bishops,  in  a  stately  coach.  Or  as  that  Penman, 
alias  Finman,  stan-llng  upon  a  marsh  custom,  justified  his  not  pay- 
ment of  tithes  out  of  Paul ;  "  Custom  to  whom  custom  :"  but  his 
pastor  replied  aptly  ;  "  The  churches  of  God  hath  no  such  custom." 

So  the  blasphemous  mouth  spits  on  God's  face  ;  the  tyrants  openly 
crossing  the  Gospel's  proceeding,  scourge  Christ :  and  all  such  as 
slide  from  the  profession  of  the  faith,  are  said  in  Scripture,  "  to 
crucify  again  the  Son  of  God."  And  therefore  the  Church  hath 
allotted  this  Gospel  for  this  week  most  fitly.  For  at  this  carnival 
and  guttide,  many  deliver  Christ  unto  the  Gentiles,  in  their  cham- 
bering and  wantonness,  drunkenness  and  gluttony,  making  such  as 
are  no  Christians  to  blaspheme  Christianity,  seeing  such  uncomely 
behaviour  and  mad  merriments  among  professors  of  holy  religion. 

As  a  loving  wife,  W'hose  husband  hath  been  slain,  to 'move  com- 
passion in  the  Judges,  and  to  make  the  fact  more  odious  and  hate- 
ful, tells  of  his  deadly  wounds,  and  describes  his  ghastly  looks,  and 
shows  some  garment  of  his  imbrued  In  blood  :  so  the  Church  at  this 
time  doth  ofier  unto  our  considerations  how  Christ  her  dear  love 


356  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

was  betrayed,  and  mocked,  and  spitted  on,  and  scourged,  and  put 
to  death ;  hereby  recalling  us  from  our  horrible  sins,  which  as  an- 
other Judas  betray  Christ,  as  another  Ilerod  mock  Christ,  as  an- 
other Pilate  condemn  Christ,  as  another  Longinus  wound  Christ, 
as  another  band  of  Jews  recrucify  Christ. 

"And  the  third  day  he  shall  rise  again."  Christ  is  large  in  the 
report  of  his  ignominy,  but  short  in  this  of  his  glory :  for  he  deli- 
vered five  points  as  concerning  his  humiliation,  but  he  remembers 
only  two,  yea,  for  the  matter,  but  one  touching  his  exaltation. 
"And  the  third  day  he  shall  rise  again."  Yet  this  one  is  the  lock 
and  key  of  all  Christian  faith,  on  which  all  other  articles  of  holy 
belief  depend.  See  before  the  Creed,  and  after  the  Gospel  on 
Easter  and  St.  Thomas'  day. 

The  Prophets  usually  mingle  the  sweet  of  Christ's  exaltation  with 
the  sour  of  his  humiliation  ;  as  Gen.  xlix.  9  ;  Isaiah  liii.  7,  8  ; 
Psalm  iv.  9 ;  and  Christ  here  foretold  the  one  so  well  as  the  other 
to  strengthen  his  followers  in  affliction :  for  as  he  first  suffered,  and 
after  entered  into  glory ;  so  such  as  bear  with  him  the  cross,  shall 
be  sure  to  wear  with  him  the  crown.  "  If  we  be  grafted  with  him 
to  the  similitude  of  his  death,  even  so  shall  we  be  to  the  similitude 
of  his  resurrection." 

"And  this  saying  was  hid  from  them."  Men  hardly  conceive 
ill  of  those  whom  they  love  well ;  and  therefore  the  disciples,  ex- 
pecting better  things  of  Christ,  could  not  understand  his  prophecy, 
but  the  Jews  (as  Beda  notes)  hating  Christ,  and  seeking  how  they 
might  put  him  to  death,  easily  believed  him  upon  his  word,  yea  one 
word,  and  that  not  so  perspicuous  as  this,  but  obscure ;  for  when  he 
said,  "  If  I  were  lift  up  from  the  earth,  I  will  draw  all  men  unto 
me  ;"  the  Jews  answered  him  :  "  We  have  heard  out  of  the  law, 
that  Christ  abideth  forever  :  and  how  sayest  thou,  that  the  Son  of 
Man  must  be  lift  up  ?" 

Hence  we  may  note  that  the  dearest  Saints  of  God  have  their 
infirmities  and  errors ;  and  least  we  should  doubt  of  it,  St.  Luke 
repeats  it  again:  "They  perceived  not  the  things  that  were 
spoken."  Not  that  we  should  follow  their  ignorance,  but  praise 
God  for  our  knowledge,  when  we  conceive  these  deep  mysteries  of 
our  salvation. 

Again,  we  may  learn  from  hence  not  to  be  discouraged,  if  we  do 
not  at  the  first  discern  God's  holy  Avord :  for  the  blessed  Apostles 
after  Christ's  resurrection  understood  all  these  things,  as  St.  Luke 
reports  in  his  last  Chapter,  verse  45.     God  at  his  good  time,  will 


QUINQUAGESIMA   SUNDAY.  357 

open  our  eyes,  as  he  did  the  blind  man's  in  this  Gospel,  and  open 
our  ears,  as  he  did  of  the  Prophet,  Isaiah  1.,  and  open  our  hearts, 
as  he  did  of  Lydia,  Acts  xvi. 

In  that  other  part  of  this  Gospel,  concerning  the  bodily  blind,  we 
may  behold  a  miserable  patient,  and  a  merciful  physician. 

_       ,  ,  r  r\  1  f  Blindness, 

in  the  patient  two  |  Uutward  wants,  <'  -r,  or 

,  .  '■         ,  , ,  Isecrffary ;  verse  oo. 

things  are  regar  da  Die:  k|  > -p  .? 

to  wit,  his  I  Inward  virtues  :   ^  ^     ^  \  ■, 

'  '^  I  Gratefulness. 

r  Beginning,  it  came  by  hearing,  verse  36. 
T    1  •-  f  •  1    I  Continuance,  though  he  was  rebuked,   he  ceased 

,  '       -I       not  to   cry,  "Jesus,  thou  Son   of  David,  have 

observe  the  *"    ,,  ^^    oo    qq 

mercy  on  me,    verses  67,  oo,  dy. 

l^End  and  fruit,  "he  received  his  sight,"  verse  43. 

His  thankfulness  appears  J  1.  "^  In  following  Christ.'' 
in  two  things  especially:       1  2.  "In  praising  God." 

And  his  example  caused  others  to  do  the  like:   "All  the  people 
when  they  saw  this,  gave  praise  to  God." 


The  mercifulness  of 
Christ   the   Physician 


Gesture  :  verse  40.  "  He  stood  still  and 
commanded  the  blind  man  to  be  brought 
unto  him." 

Speech  :  verse  41.     "What  wilt  thou  that 


toward  this  distressed  ^       I  do  unto  thee  ?" 


patient,  is  seen  in  his 


Works :  verse  42.  "  Receive  thy  sight, 
thy  faith  liath  made  thee  whole ;  and 
immediately  he  received  his  sight." 


"And  it  came  to  pass,  that  as  he  was  come  nigh  to  Jericho." 
Christ's  actions  are  our  instruction :  as  Christ  then,  so  must  we  do 
good  in  all  places,  as  occasion  is  offered,  even  in  the  streets  and 
highways,  so  vrell  as  in  the  Temple. 

"  A  certain  blind  man  sat  by  the  wayside."  Protestant  Divines 
as  vrell  as  the  Fathers  and  Friars  have  construed  this  mystically ; 
for  every  man  is  blind  by  nature,  not  discerning  the  things  of  God ; 
he  sits  by  the  way,  but  he  cannot  walk  in  the  way,  till  Christ  open 
his  eyes  and  direct  his  paths.  And  it  is  most  certain  that  the 
state  of  the  spiritually  blind  is  more  miserable  than  that  of  the  other 


358  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

blind :  for  to  -want  the  eyes  of  angels,  Is  •R-orse  than  to  want  the 
eyes  of  beasts,  as  Antonius  told  that  good  blind  man  Didymus. 

As  the  bodily  blind  is  led  either  by  his  servant,  or  wife,  or  dog ; 
so  the  spiritually  blind,  misled  by  the  world,  the  flesh,  and  the 
devil :  the  bodily  blind  will  be  sure  to  get  a  seeing  guide,  but  the 
spiritually  blind  followeth  his  own  lusts  and  the  blind  guides :  and 
so  the  blind  leading  the  blind,  both  fall  into  the  ditch. 

The  bodily  blind  feeleth  and  acknowledgeth  his  want  of  sight, 
but  the  spiritually  blind  thinks  he  sees  as  well  as  any.  So  Christ 
in  the  Gospel :  "If  ye  were  blind,  ye  should  not  have  sin  :  but  now 
ye  say,  we  see,  therefore  your  sin  remaineth,"  &c.  The  bodily  blind 
supplieth  his  want  of  sight  oft  by  feeling,  as  Isaac  when  he  could 
not  see  Jacob,  said,  "  Let  me  feel  thee,  my  son  :"  but  the  spiritually 
blind,  though  he  feel  many  times  in  his  conscience  the  flashing,  yet 
never  avoids  the  flames  of  hell-fire.  The  bodily  blind  accounts 
them  happy  who  see;  but  the  spiritually  blind  doth  despise  the 
Seers,  and  all  such  as  Avalk  in  the  right  way  :  This  is  he  whom  we 
sometimes  had  in  derision,  and  in  a  parable  of  reproach. 

To  conclude  ;  the  want  of  corporal  eyes,  is  to  many  Divine  good, 
albeit,  human  evil ;  but  the  want  of  faith's  eyes,  is  the  greatest  evil 
which  can  befall  man  in  this  life :  for  reason  is  our  soul's  left  eye, 
faith  our  right  eye,  without  which  it  is  impossible  to  see  the  way  to 
God.  Come  to  me,  saith  Christ ;  "  we  come  by  believing,"  saith 
Augustine  ;  yea,  Christ  comes  to  us,  and  dwells  in  our  heart  by  faith. 

"Begging."  The  Jews  had  a  law,  that  there  should  be  no  beg- 
gar in  Israel.  England  hath  statutes  also  to  correct  impudent 
poor,  and  to  provide  for  impotent  poor:  but  as  it  is  observed,  our 
laws  have  a  better  prologue  than  epilogue ;  they  be  well  penned, 
but  ill  kept :  and  so  this  good  order  is  neglected  among  us,  as  it 
was  about  Jericho,  to  the  great  scandal  of  Christian  religion,  and 
dishonour  of  our  English  Nation.  It  is  written  of  the  Athenians, 
that  they  punished  idle  persons  as  heinous  ofi'enders.  And  the 
Egyptians  had  a  law,  that  every  man  should  bring  his  name  to  the 
chief  ruler  of  the  Province,  and  show  what  trade  of  life  he  did  use. 
The  Romans  enacted  severe  statutes  against  such  as  negligently 
suffered  their  ground  untilled.  Among  the  Chinese,  every  man  is 
set  about  somewhat,  according  to  his  strength  and  years :  one 
laboureth  with  his  hand,  another  with  his  foot,  some  with  their  eyes, 
and  some  must  be  doing  with  their  tongue ;  and  that  which  is  most 
admirable,  they  keep  in  Canton,  four  thousand  blind  men,  unfit  for 
other  service,  to  grind  corn  and  rice  for  the  people.  If  either  the 
law  were  believed  as  gospel,  or  the  Gospel  kept  as  law,  such  as 


QUINQUAGESIMA    SUNDAY.  359 

would  not  labour,  should  not  eat.  Loiterers  and  sturdy  rogues, 
should  be  sent  either  to  the  Galleys,  or  Prisons,  or  Bridewell,  or  to 
some  like  places  where  they  might  work  well  :  and  as  for  such  as 
cannot  labour,  it  is  fit,  we  that  are  strong,  should  help  to  bear  the 
burdens  of  the  weak,  being  eyes  to  the  blind,  and  feet  to  the  lame. 

"And  when  he  heard  the  people  pass  by."  We  must  apprehend 
every  fit  occasion  for  our  good  :  and  when  once  we  have  begun  well, 
we  must  not  faint  in  our  course,  but  continue,  though  the  world 
rebuke  us,  as  the  people  did  the  blind  man  here.  Let  us  still  cry 
for  mercy,  manifesting  a  lively  faith  in  our  words  and  ways.  In 
our  words,  acknowledging  Christ  to  man :  0  Jesus,  thou  son  of 
David — and  God,  have  mercy  on  me.  By  our  ways,  in  forsaking 
our  old  wicked  courses,  and  following  Christ,  that  others,  seeing 
our  good  example,  may  likewise  give  praise  to  God. 

The  Gospel  and  Epistle  well  agree.  For  in  the  Epistle,  St.  Paul, 
above  all  other  virtues,  extolleth  love.  "  Now,  greater  love  than  this 
hath  no  man,  then  to  bestow  his  life  for  his  friends."  And  yet 
Christ,  as  St.  Luke  reports  in  the  Gospel,  "  was  betrayed,  and 
mocked,  and  spitted  on,  and  scourged,  and  put  to  death,"  even  for 
us  his  enemies.  Again,  St.  Paul,  in  the  Epistle,  next  to  love,  com- 
mends in  a  Christian,  faith  and  hope,  both  which  (as  the  Gospel 
intimates)  are  eminent  in  blind  Bartimeus,  unfeignedly  believing, 
that  Christ  could,  and  in  his  greatest  discouragement,  hoping  against 
hope,  that  Christ  would  have  mercy  on  him ;  insomuch  that  truth 
itself  gives  this  testimony ;  "  Receive  thy  sight,  thy  faith  hath 
saved  thee." 

If  Duke  Joshua  be  renowned  in  Holy  Bible,  for  that  he  made  the 
natural  sun  to  stand  still  at  his  prayer  in  Gibeon ;  0  what  omnipo- 
tent faith  hath  this  blind  man,  to  make  the  supernatural  Sun,  the 
Sun  of  righteousness,  the  Sun  that  made  the  sun  to  stay  his  course, 
and  stand  still  in  the  way,  till  his  desire  was  fulfilled  !  0  Lord, 
increase  our  faith  and  love,  making  the  one  like  this  in  the  Gospel, 
and  the  other  according  to  thy  precept  in  the  Epistle,  that  being 
mounted  upon  these  two  wings,  we  may  soar  to  the  place  where 
thine  honour  dwelleth,  and  there  rest  with  thee  for  evermore. 
Amen. 


THE  FIRST  SUNDAY  IN  LENT. 

THE  EPISTLE. 

2  CoE.  vi.  1.     "  We  as  helpers  exhort  you^  that  ye  receive  not  the 
grace  of  Crod  in  vain,"  ^-c. 

The  Lent-fast  hath  heen  of  good  credit,  and  is  of  great  continu- 
ance: for  although  it  was  never  commanded  by  God  in  precept,  yet, 
as  Jerome  and  Augustine  think,  commended  by  Christ  in  pattern  ; 
whose  judgment  I  follow  so  far,  as  our  Church  intimating  in  the 
Collect  for  this  day,  that  "  Christ  fasted  forty  days  and  forty  nights 
for  our  sakes:"  as  Chrysostom,  for  our  instruction;  as  others  for 
our  example ;  so  far  forth  as  that  action  of  Christ  is  imitable,  con- 
sidered as  a  moral,  and  not  as  a  miracle. 

I  dare  not  say  with  Ambrose  (for  the  Papists  have  fathered  this 
saying  upon  him),  "Not  to  observe  it  at  all  is  sacrilege;  to  violate 
it,  in  part,  is  sinful."  Erasmus  and  others  hold  those  sermons  of 
Ambrose  counterfeit.  Yet  forasmuch  as  Protestant  divines  avow, 
that  some  Lent  in  different  degrees  hath  been  generally  kept  in  all 
ages,  I  will  say  with  Augustine,  that  it  is  an  insolent  madness  to 
neglect  that  which  the  whole  Church  observes.  See  D.  Abbot 
against  Hill,  p.  379,  380,  &c. ;  and  Bellarm.  de  bonis  operibus  in 
particular,  lib.  2,  chap.  14.  Epist.  118,  c.  5 :  We  keep  Lent  for 
uniformity  with  other  Christian  churches,  and  conformity  to  our 
forefathers.     D.  Abbot  ubi  supra,  p.  400. 

It  is  true  that  our  whole  life  should  be  nothing  else  but  a  Lent 
to  prepare  ourselves  against  the  Sabbath  of  our  death,  and  Easter 
of  our  resurrection :  but  seeing  the  corruption  of  our  days,  and 
wickedness  of  our  natures  is  so  much  exorbitant,  as  that  it  is  a  hard 
matter  to  holl  the  common  sort  of  men  at  all  times  within  the  lists 
of  piety,  justice,  and  sobriety,  it  is  fit  there  should  be  one  time  at 
least  in  the  year,  and  that  of  a  reasonable  continuance,  for  the 
recalling  of  them  unto  some  more  staid  courses  and  severe  cogita- 
tions ;  and  this  time  was  chosen  as  fittest,  in  prayer,  fasting,  and 
mourning,  to  turn  to  the  Lord;  because  that  herein  we  remember 
how  Chiist  suffered  for  our  sins, — 1,  Sunday  how  he  fasted  and  was 
tempted,  3  and  5,  reviled,  6,  and  all  that  week  crucified  and  buried, 
— which  is  the  most  prevailing  motive  to  make  us  hate  sin,  as  also 


THE   FIRST    SUNDAY   IX    LENT.  361 

for  that  Ttfter  this  meditation  of  his  sufferings  and  conforming  our- 
selves unto  them,  his  joyful  resurrection  for  our  justification  imme- 
diately presents  itself  unto  us,  in  solemnity  whereof,  all  men 
unbaptized  were  wont  to  be  brought  unto  the  sacred  font ;  and  all 
baptized  of  years  and  discretion  approached  with  great  devotion 
unto  the  Lord's  holy  table.  See  Bellarm.  de  bonis  operibus  in 
partic,  1.  2,  c.  16,  and  Doctor  Field,  Of  the  Church,  lib.  8,  c.  19, 
p.  105. 

And  lest  we  should  want  directions  herein,  it  is  ordered  by  the 
Church  at  the  beginning  of  Lent  aptly,  that  Paul  in  the  Epistle 
should  teach  us  how  to  fast  by  lesson,  and  Christ  in  the  Gospel 
how  to  fast  by  example  ;  being  not  only,  as  John  Baptist,  a  crying 
voice,  but  a  working  word  in  the  wilderness. 

,^  First  propounded,  "  I  have 

,T,      1     ((J.1    i.  j-i  •  i.  \     heard  thee  in  a  time  ac- 

People,   'that  they  receive  not  A  tpi"  fr 

the  srrace  of  God  in  vain  :"  <(m  „  '   r    i       <<  -n  i    1 1 

°  ,1     ,     ,       .    CT    •  1      jihen    apphed;    "behold, 

c,.   -n     ^■l      1  •  pressed  by  text  out  01  Isaiah.  J    ^    \};    ,,  ',       ^  ^  .^\ 

St.  Paul  s  advice  ,  t     ^^^    ^^     that    accepted 

concerns  the     '\  -     time,"  &c. 

Calling,  verse  1,  jucfgyoui'tfj,  helpers,  or 

workers  together. 

Pastors,  in  their -<J  /-Generally,  verse  3.     "Let  us 

^k     give  none  occasion  of  evil, 


I 


Carriage  J     that  in  our  office  be  found 
^     no  fault." 
/Particularly,    verse  4.      "  In 
\     much  patience,"  t%c. 

"Not  in  vain."  St.  Paul  showeth  in  the  words  immediately 
before,  that  Christ,  who  knew  no  sin,  for  us  was  made  sin,  that  Ave 
should  be  made  the  righteousness  of  God  in  him ;  and,  therefore, 
receive  not  in  vain  this  great  grace  of  God,  that  is,  the  Gospel 
revealing  this  grace.  Now  to  receive  the  Gospel  in  vain,  is,  not  to 
believe  it,  or  so  to  believe,  that  we  bring  not  forth  any  fruit  thereof 
in  our  life,  but  rather  hide  our  talents  in  the  ground ;  as  St.  Jerome 
in  one  word :  "  He  receiveth  the  grace  of  God  in  vain,  who  doth 
not  become  a  new  man  under  the  New  Testament;"  for  the  grace 
of  God  that  bringeth  salvation  unto  all  men  appearing,  teacheth  us 
to  deny  ungodliness  and  vforldly  lusts,  and  that  we  should  live 
soberly,  and  righteously,  and  godly  in  this  present  world. 

If  thou  spend  good  hours  in  ill  actions,  or  great  blessings  to  bad 
purposes,  assuredly  thou  art  a  traitor  and  thief  to  God,  who  redeemed 
thee  from  the  hand  of  all  thine  enemies,  and  that  with  an  inestimable 
price,  for  this  end,  that  thou  shouldest  observe  him,  and  serve  none 
but  him  all  the  days  of  thy  life. 

This  exhortation  is  pressed  here  by  text  out  of  Isaiah  xlix.  8. 

25 


ob2  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

"For  he  saith,"  that  is,  God  the  Father,  <' I  have  heard  thee,"  that 
is,  God  the  Son,  "  in  a  time  accepted,  and  in  the  day  of  salvation," 
that  is,  in  the  fulness  of  time,  Galat.  iv.  4.  This,  then,  is  a  pro- 
phecy of  Christ :  God  the  Father  heard  God  the  Son  for  us  in  an 
acceptable  time :  where  note  the  sweet  order  of  the  blessed  Spirit, 
first  an  acceptable  time,  then  the  day  of  salvation ;  insinuating  that 
our  salvation  is  altogether  from  God's  free  grace,  by  the  merits  and 
mediation  of  Christ,  who  died  for  our  sins,  and  rose  again  for  our 
justification. 

"  Behold  now  is  that  accepted  time."  A  sermon  hath  two  prin- 
cipal parts,  explication  and  application  :  our  Apostle  therefore  doth 
not  only  propound,  but  apply  this  Scripture.  Now  is  the  time, 
now  is  the  day  :  in  respect  of  God,  an  accepted  time  :  in  respect  of 
men,  a  day  of  salvation. 

All  our  time  before  the  Gospel,  was  a  dark  night  of  ignorance, 
Rom.  xiii.  12  ;  but  since  the  Light  of  the  world,  the  Sun  of  right- 
eousness hath  appeared  in  our  horizon,  illuminating  all  such  as  sit 
in  darkness  and  in  the  shadow  of  death,  a  bright  day  of  salvation 
is  come :  the  Gospel  is  the  day,  Christ  is  the  light,  faith  is  the  eye 
which  apprehends  this  light :  he  then  that  sleeps  still,  and  standeth 
not  up  from  the  dead,  receives  the  grace  of  God  in  vain.  He  that 
sleeps  and  openeth  not  faith's  eye  to  behold  the  great  light  sent 
into  the  world,  receives  it  not  at  all ;  he  that  awakeneth  and  openeth 
his  eye,  but  ariseth  not  from  the  works  of  darkness,  and  bed  of  sin, 
receiveth  it  in  vain.  '^'•' Walk,  therefore,"  saith  Christ,  "in  the  day, 
the  night  cometh  wherein  no  man  can  work :"  now  is  the  time,  now 
is  the  day,  neglect  not  this  opportunity ;  this  is  our  day,  the  next 
is  the  Lord's  day,  wherein  he  will  judge  such  as  have  received  his 
grace  in  vain :  for  an  angel  of  heaven  hath  sworn  by  him  that  liveth 
forevermore,  "that  time  should  be  no  more;"  that  is,  after  this  ac- 
ceptable time,  no  more  time  for  repentance,  no  more  days  of  salvation. 
He  that  refuseth  here  to  take  good  counsel  cheap,  shall  hereafter 
buy  repentance  too  dear:  the  water,  what  way  it  gets  a  vent,  that 
way  the  stream  will  make  a  current :  the  tree  falleth  as  it  groweth, 
and  so  qualis  vita,  finis  ita.  Men  die  for  the  most  part  as  they 
live.  Learn  then  in  growing  to  sway  right ;  look  to  Jerusalem 
above,  that  you  may  fall  right.  As  this  world  shall  leave  you,  the 
next  shall  find  you.  Four  good  mothers  have  four  bad  daughters  ; 
truth  hath  hatred,  familiarity  contempt,  prosperity  pride,  security 
peril.  Awake  from  sleep,  it  is  now  day ;  work  your  salvation  in 
fear  and  trembling,  while  it  is  called  to-day. 

The  rest  of  this  Epistle  concerns  especially  pastors,  intimating 


THE    FIRST    SUI<DAT   IN    LENT.  363 

what  they  be  for  their  calling,  and  what  they  should  be  for  their 
carriage.     They  be  for  their 

-,.        ,    ,  ,  ,  r  their  fellow  ministers, 

calling,  helpers,  or  workers  together,    j    ,  , 

and  that  in  respect  of  1  p  ri 

First  they  must  be  coadjuvant  one  to  another,  as  Peter  and  John 
gave  to  Paul  and  Barnabas  the  right  hands  of  fellowship  :  the}' 
must  join  together  in  the  preaching  of  one  Lord,  one  faith,  one 
baptism.  For  if  division  of  tongues  hindered  the  building  of  Babel, 
then  division  of  hearts  much  more  the  building  of  Jerusalem.  Home- 
bred dissensions  in  a  Church,  are  a  Lent  to  friends,  a  Christmas  to 
foes.  0  pray  for  the  peace  of  Jerusalem,  that  it  may  be  at  unity 
within  itself;  "peace  within  her  walls,  and  plenteousness  within  her 
palaces."  "  The  King's  daughter  is  all  glorious  within,  her  clothing 
is  of  wrought  gold  and  needle-work,  wrought  about  with  divers 
colours;"  and  so  there  is  in  the  Church  one  faith,  and  variety  of 
ceremonies :  an  unity  for  doctrine,  but  not  always  in  rights  and 
uniformity  :  now  these  divers  colours  in  the  same  garment  may  not 
beget  a  contentious  opposition  in  the  members  of  one  body  :  Ave  may 
not  divide  this  coat  without  seam,  but  so  work  together,  as  that  we 
may  keep  the  unity  of  the  spirit  in  the  bond  of  peace. 

Secondly,  preachers  are  helpers  of  the  people,  being  their  ghostly 
fathers  to  beget  them  in  Christ.  As  our  Apostle  told  the  Corin- 
thians :  '•  In  Christ  Jesus  I  have  begotten  you  through  the  Gospel." 
And  as  it  were  mothers  to  bring  them  unto  the  life  of  grace;  Gal. 
iv.  19.  "  My  little  children  of  whom  I  travail  in  birth  again  till 
Christ  be  formed  in  you."  And  after  the  people  be  spiritually  born, 
the  ministers  are  nurses  and  tutors  unto  them,  exhorting  them,  as 
Paul  here,  that  they  "  receive  not  the  grace  of  God  in  vain."  They 
feed  them  sometimes  with  milk,  and  sometimes  with  strong  meat, 
till  they  be  of  full  growth  in  Christ.  In  affliction,  as  Simon,  help- 
ing to  bear  their  crosses  ;  in  prosperity,  like  Timothy,  charging 
them  not  to  be  high-minded,  and  that  they  trust  not  in  uncertain 
riches,  but  in  the  living  Lord.  In  a  word,  good  preachers  are  help- 
ers of  their  hearers, 

C  preaching. 
In  J  practice, 
(^  prayer. 

Our  fruitful  preaching  Is  a  great  help,  our  holy  practice  greater, 
our  holy  prayer  (as  Gorran  observes,)  is  the  greatest  of  all :  there- 


3G4  THE    OFFICIAL    CALENDAR   OF   THE    CHUr.CH. 

fore  your  debt  and  duty  to  spiritual  pastors  is  such,  tliat  Paul  told 
Philemon,  "  tliou  owest  unto  me  even  thine  own  self." 

Thirdly,  preachers  are  helpers  in  respect  of  God,  ©coZ  avis^yot,  la- 
bourers together  with  God,  helping,  not  as  efficient,  but  as  instrumen- 
tal causes,  as  Paul  construeth  himself:  '-  Neither  is  he  that  planteth 
any  thing,  neither  he  that  watereth,  but  God  that  giveth  increase." 
They  do  not  administer  help  to  God,  for  Avho  can  instruct  his  spirit  ? 
but  God  vrorks  in  them  as  in  his  agents  and  ambassadors.  Am- 
brose calls  them  actores  Dei.  So  St.  Gregory's  saying  is  true ;  the 
good  which  a  man  doth,  is  both  the  work  of  man,  and  the  work  of 
God.  See  before  Epist.  Dom.  3,  Advent.  It  is  then  our  part  first 
to  preach,  and  then  to  press  the  Gospel  as  the  factors  of  God,  that 
his  "  grace  be  not  received  in  vain." 

<'  Let  us  give  none  occasion  of  evil."  It  is  an  indelible  blot  to 
Doctor  Shaw,  the  preacher  and  proctor  at  Paul's  Cross  for  King 
Eichard  the  Third,  that  he  was  reputed  a  man  of  greater  fame  than 
learning,  and  of  greater  learning  than  honesty.  Good  preachers 
are  lux  mundi,  the  light  of  the  world  ;  bad,  tenebr^e  mundi,  saith 
Bernard,  fogs  and  mists,  which  keep  the  people  from  seeing  the 
light  of  the  Gospel,  and  receiving  the  grace  of  God.  If  there  were 
no  more  scandalous  ministers  in  all  England  but  one,  yet  it  were 
too  many  by  one.  "It  is  monstrous  that  the  highest  profession,  the 
most  refined  life,  the  eloquent  tongue,  the  hand  that  hath  rest,  the 
man  of  finished  address,  should  bear  no  fruit."  Bernard.  "  How- 
ever great  be  the  diction  of  the  teacher,  his  influence  will  be  out- 
weighed by  the  life  of  the  obedient  hearer."  Aug.  In  current  coin 
there  must  be  good  metal,  the  right  stamp  and  the  just  weight ;  if 
we  preach  well  and  live  ill,  our  metal  is  good,  but  our  stamp  bad  ;  if 
we  live  well  and  preach  ill,  our  stamp  is  good,  but  our  metal  bad  ; 
if  we  both  preach  and  live  well,  our  penny  then  is  of  good  sil- 
ver ;  and  therefore  "  let  us  give  none  occasion  of  evil,  that  in  our 
office  be  found  no  fault,  but  in  all  things  let  us  behave  ourselves  as 
the  ministers  of  God,  exhorting  and  helping  the  people  that  they 
receive  not  the  grace  of  God  in  vain." 

"In  much  patience."  Not  in  little,  but  in  much,  as  Cajetan  upon 
the  place,  longa  et  magna  ;  the  mitre  becomes  Aaron,  not  a  smiter ; 
he  must  fight  with  beasts,  even  with  ravening  wolves  in  sheep's 
clothing,  with  devils  under  the  names  of  saints ;  he  must  deal  with 
unreasonable  men,  ever  ready  to  cavil  at  whatsoever  he  doth  or 
saith  :  and  therefore  little  patience  will  be  to  little  purpose,  much 
is  happily  not  enough. 

''  In  strifes."    Or,  as  other  translations,  in  tumults  and  seditions. 


THE   FIRST    SUNDAY   IN   LENT.  365 

As  patient,  not  as  an  agent ;  for  ho  that  must  have  much  patience 
may  not  be  turbulent  in  a  state,  but  submit  himself  to  the  govern- 
ment of  higher  powers.  A  divine  m.ust  be  in  strifes  and  stripes,  in 
necessities,  in  anguishes,  in  imprisonments ;  in  all  which  he  must 
bear,  not  beat.  Or  in  strife,  that  is  accused  of  strife  wrongfully. 
So  King  Ahab  said,  Elijah  troubled  Israel ;  and  Demetrius,  that  Paul 
was  a  dangerous  man  unto  the  commonwealth  of  Ephesus  ;  and  the 
Jews,  that  Christ  had  spoken  against  Caesar,  and  that  his  followers 
had  subverted  the  state  of  the  world  :  It  is  every  Christian's  livery, 
which  once  the  renowned  Elizabeth  in  her  poesy;  ''Much  suspected 
by  me,  nothing  proved  can  be." 

The  Jesuits  are  quite  contrary  to  this  example  ;  not  accused  only, 
but  also  convicted  of  treasonable  plots  and  practices,  actors  in  strife, 
not  martyrs  in  tumults,  but  murderers :  as  one  of  our  side  wittily, 
"Stagella  republicDe,  stabella  seditionis  ;"  as  one  of  their  side  bit- 
terly, their  pulpits  are  drums  and  trumpets,  incensing  princes  one 
against  another.  All  their  confessions  are  as  instructions,  or  rather 
destruction  to  teach  rebellion,  as  their  old  friend  in  his  quodlibetical 
discourse  :  "  the  reading  of  the  Jesuits  to  the  English  youths  in  the 
seminaries  abroad,  was  the  stroke  of  flinty  heads  on  steely  hearts, 
that  gave  fire  to  the  seditious  match,  which  hath  well  nigh  set  all 
Christendom  on  flame."  They  vaunt  indeed,  that  the  Church  is  the 
soul  of  the  world  ;  the  clergy  of  the  Church  ;  and  they  of  the  clergy : 
but  as  travelers  of  Constantinople,  that  it  is  a  city  in  a  wood,  or  a 
wood  in  a  city  ;  so  the  Jesuit  is  a  statizing  priest,  a  court  rabbi, 
more  cunning  in  Aretine,  Lucian,  Machiavel,  than  in  his  breviaries 
and  Bible,  not  in  commission  from  God  or  the  Church,  but  of  Be- 
lial's brood,  a  vicar  of  hell.  This  and  more  than  this  our  adversa- 
ries say  ;  this  or  as  much  as  this  ourselves  see  :  for  all  Jesuits 
being  enthralled  unto  their  general,  and  all  generals  unto  the  Pope, 
they  must  as  hands  and  feet  work  and  walk,  as  that  their  head  shall 
devise,  being  above  all  others  in  strifes  active,  and  as  Paul  here, 
passive. 

"In  labours."  Every  Christian  should  have  a  sweating  brow,  or 
a  working  brain :  St.  Paul  had  both,  and  the  popish  monks  for  the 
most  part  Ek^  neither.  In  old  time  none  were  cloistered  but  such 
as  would  labour,  as  St.  Jerome  doth  report ;  "  not  so  much  for 
their  bodily  relief,  as  their  soul's  health.''  In  latter  ages,  as  Eras- 
mus observed,  "  Monks  are  more  than  men  at  their  meat,  less  than 
women  at  their  work  ;  regulares  gulares,  as  another  prettily.  The 
pampering  of  themselves,  and  starving  of  many  parishes  impropriate 
belono-ino;  to  their  charsie,  m.akes  me  remember  how  a  fat  man  in 


366  IKE    OFFICIAL    CALENDAR    OF    THE   CHURCH. 

Rome  riding  always  upon  a  very  lean  horse,  being  asked  upon  a 
time  the  reason  thereof,  answered  readily,  that  he  fed  himself,  but 
trusted  others  to  feed  his  horse.  As  Vespasian  said,  "It  becometh 
a  Prince  to  die  standing,"  so  reverend  Jewel:  "It  is  as  fit  for  a 
Priest  to  die  studying,  as  for  a  Prince  to  die  standing." 

As  Christ  said  of  his  yoke,  that  it  was  an  easy  yoke,  yet  a  yoke ; 
and  as  Ambrose  of  marriage,  that  it  is  a  sweet  bond,  yet  a  bond ; 
so  to  be  a  Clergyman,  is  a  worthy  work  saith  our  Apostle,  yet  a 
work,  as  the  next  word  of  the  text  intimates,  ''  In  watchings." 
Our  Saviour's  speech  unto  Peter  and  the  rest  of  his  Apostles  ; 
"  Henceforth  sleep  and  take  your  rest,"  is  no  grace  for  sleeping 
(as  interpreters  observe)  but  a  plain  irony.  For  if  all  ought  to 
watch,  much  more  watchmen  ;  whereas  therefore  St.  Luke  records 
in  the  second  Chapter  of  his  Gospel,  how  shepherds  abiding  in  the 
field  kept  watch  by  night,  because  of  their  flock;  Bernard  applieth 
it  unto  the  spiritual  Pastor :  "  This  was  written  for  our  instruction 
and  example." 

"  Ne  si  forte  sopor  nos  occupet,  uUa  forarum 
Saeviat  in  pecudcs." — Maniuaii,  Eclog.  1. 
Perchance,  while  occupied  in  sleep, 
The  wolves  devour  the  flock  we  keep. 

If  death  and  sleep  be  most  like,  sleep  nothing  else  but  a  short 
death,  and  death  a  long  sleep,  then  the  more  we  sleep,  the  less  we 
live. 

"  In  fasting  "      Protestant  Divines  j  p.  .    ' 

allow  three  sorts  of  fasting  :  1  -r.  t  *• 

°  (^  Religious. 

The  first  is  a  practice  of  temperance,  when  as  in  eating  and 
drinking  our  appetite  doth  not  exceed  moderation ;  and  this  Lent 
every  Christian  in  the  whole  couvse  of  his  life  must  observe ;  for 
the  cup  kills  more  than  the  cannon;  an  intemperate  guUigut  can 
neither  live  long  nor  well :  whereas  abstinent  Asella,  who  made 
fasts  her  feasts,  lived  all  her  life  with  a  sound  body  and  a  sounder 
mind. 

The  second  is,  when  upon  some  particular  and  politic  considera- 
tions men  abstain  from  certain  meats,  as  in  our  Commonwealth,  ob- 
serving of  fish-days  and  Lent  to  preserve  the  breed  of  cattle,  and 
to  maintain  the  calling  of  fishermen.  And  yet  our  Lent  is  not 
merely  civil,  but  in  part  religious,  as  it  is  apparent  in  the  Collect 
for  this  day :  ^'  Give  us  grace  to  use  such  abstinence,  that  our  flesh 


THE   FIRST   SUNDAY    IN   LENT.  367 

being  subdued  to  the  spirit,  we  may  ever  obey  thy  godly  motions 
in  righteousness  and  true  holiness,"  &c.  As  Paul,  doth  God  take 
care  for  oxen  ?  So  I :  doth  the  Church  take  care  for  the  lives  of 
beasts,  and  not  for  the  souls  of  men  ? 

The  third  kind  then  is,  when  the  duties  of  religion,  as  prayer 
and  humiliation  are  practised  in  our  fasting  ;  for,  as  learned  Hooker 
judiciously,  much  hurt  hath  grown  to  the  Church  of  God  through  a 
false  conceit,  that  fasting  stands  in  no  stead  for  any  spiritual  re- 
spect, but  only  to  take  down  the  wildness  of  flesh  and  frankness  of 
nature :  for  hereupon  the  world  doth  now  blush  to  fast,  supposing 
that  men  while  they  fast,  do  rather  bewray  a  disease  than  exercise 
a  virtue  :  so  that  the  speech  of  David  may  be  truly  the  voice  of  the 
Church  in  observing  days  of  fast :  "  I  wept  and  chastened  myself 
with  fasting,  and  that  was  turned  to  ray  reproof." 

Fasting  i^  a  matter  indifierent  in  itself,  but  it  taketli  denomina- 
tion from  the  end  and  use  thereof.  If  we  fast  as  the  covetous  to 
spare  cost,  or  as  hypocrites  to  be  seen  of  men,  or  as  the  Papists, 
out  of  an  opinion  of  merit  to  satisfy  for  our  sins,  and  hereby  to  gain 
heaven,  our  fasting  is  bad :  but  if  we  fast  for  our  good  ends,  it  is 
commendable  to  use  some,  yea  much  fasting,  as  Paul  here. 

'  1.  To  chastise  the  flesh  that  it  be  not  too 
wanton  :  1  Cor.  ix.  27.  See  Epist.  Sep- 
tuages.  Sunday.  "  It  chastens  the  lasci- 
vious flesh  of  youth  with  frequent  fastings, 
that  the  stomach  should  grieve,  rather 
than  the  mind."  Jerome,  in  epitaphio 
Pauls3. 

That  the  spirit  may  be  more  frequent  in 
prayer  ;  and  so  the  blessed  Apostles  fasted 
and  prayed  ;  Acts  xiii.  3. 

To  profess  our  guiltiness  and  humilia- 
tion unto  God  for  our  sins,  as  Ninevah  ; 
Jonas  iii. 

As  Abraham  said  of  Hagar  unto  Sara,  Gen.  xvi.  6.  "'  Behold, 
she  is  in  thine  hands,  do  with  her  as  it  pleaseth  thee:"  so  if  thou 
be  regenerate,  thou  hast  thy  body  committed  to  thy  discretion  to 
chastise  by  private  fasting  as  thou  wilt,  and  by  public  according  to 
the  laws  of  the  Church  wherein  thou  livest,  always  remembering  the 
lesson  of  Jerome,  that  the  perfection  and  honour  of  a  religious  fast 
consists  not  in  abstaining  from  meat,  but  in  fasting  from  mischief. 
If  the  wezand  have  oflended  only,  then  it  is  enough  that  it  fast ; 


Now  the  Scripture 
sets  down  three  prin- 
cipal uses  of  fasting,  - 
as    our   Divines    ob 
serve : 


368  THE    OFFICIAL   CALEXDAR   OF   THE    CHURCH. 

but  if  all  the  members  have  surfeited  in  sin,  good  reason  (as  Ber- 
nard excellently)  that  all  should  keep  a  Lent :  that  the  wanton  eye 
should  observe  Lent  in  abstaining  from  seeing  of  vanity ;  that  the 
curious  itching  ears  should  observe  Lent  in  fasting  from  idle  ru- 
mours and  unsavoury  talk  ;  that  the  glib  tongue  should  observe 
Lent  in  refraining  from  evil  speaking ;  especially  that  the  polluted 
soul  should  observe  Lent  in  denying  her  own  will,  and  doing  God's 
will.  "  What  profit  is  there  in  mortifying  the  stomach  and  luxuri- 
ating the  ,  in  abstaining  from  meats  and  wantoning  in  sins, 
in  castigating  the  body  by  fasting  and  exercising  the  mind  in  wick- 
edness, abstaining  from  wine  and  yet  falling  into  intemperate  ma- 
lignity of  thought."     Amb. 

"  In  pureness."  The  Ehcmists  here  read  chastity,  grounding 
upon  this  text  their  impure  Celibate.  But  Ambrose  construeth  it 
of  the  Gospel's  purity  so  well  as  of  the  body's  chastity.  Theodoret 
interprets  it  contempt  of  riches ;  (Ecumenius,  modesty ;  Chrysos- 
tom,  rejecting  of  gifts,  and  preaching  of  the  Gospel  freely.  So 
that  it  chargeth  not  Clergymen  to  be  without  wives,  except  they 
have  the  gift  of  continency,  and  will  use  it  to  God's  glory. 

Franciscus  Turrianus,  a  Jesuit  of  great  note,  commends  a  single 
life  so  much,  as  to  think  it  essential  unto  priesthood,  even  by  the 
word  of  God,  and  that  it  is  no  more  lav/ful  for  any  person  to  permit 
the  clergy  to  marry,  than  to  license  a  man  to  steal.  But  their  old 
Gratian,  and  Aquin,  their  now  flourishing  Cardinal,  and  their  last 
Council  affirm  the  contrary,  concluding  that  this  vow  of  chastity  is 
annexed  unto  the  order  of  priesthood  only  by  the  positive  law  of 
the  Church,  and  that,  as  their  schoolman  Joannes  Scotus  avoweth, 
is  alterable.  And  indeed  many  learned  Papists,  examining  the 
sour  fruits  of  this  accursed  plant,  have  thought  it  most  fit  that  it 
should  be  challenged.  I  will  not  cite  satirical  poets,  as  Mantuan, 
Petrarcha,  Boccace,  who  may  be  said  happily  to  write  from  the 
spirit  of  bitterness,  but  their  gravest  authors,  inveighing  against  this 
abomination,  even  from  the  bitterness  of  spirit. 

Abbot  Panormitanc,  their  great  canonist,  saith,  "I  believe  it 
were  a  good  law  and  for  the  safety  of  ourselves,  that  such  as  cannot 
live  chaste,  may  contract  matrimony,  for  the  Church  herein  ought 
to  do  as  the  skilful  physician,  if  he  see  by  good  experience  that  his 
medicine  doth  rather  hurt  than  help,  taketh  it  clean  away." 

Polydor  Virgil,  an  author  among  them  of  good  esteem :  ^'  No 
crime  ever  brought  either  more  shame  to  priesthood,  or  more  hinder- 
ance  to  religion,  or  more  grief  to  the  godly,  than  the  life  of  single 
priests." 


THE   FIRST    SUNDAY   IN   LENT.  369 

Georgius  Cassander,  honoured  of  the  Roman  Emperors  Ferdinand 
and  Maximilian  for  the  most  choice  divine  of  that  age :  "  The 
Bishops  of  latter  times  have  much  offended  in  executing  the  rigor- 
ous law  of  single  life ;  for  it  is  a  snare  unto  the  souls  of  many 
young  novices,  and  hath  occasioned  most  abominable  scandals  in 
the  Church." 

Durandus,  an  accurate  schoolman  :  "  It  were  good  that  in  a  Coun- 
cil priests'  marriage  were  set  at  liberty,  for  hitherto  it  hath  been 
in  vain  to  force  them  unto  chastity."  Martinus  Peresius,  a  Popish 
Bishop :  "  Considering  many  men  of  filthy  minds  are  crept  into  the 
Church,  it  is  necessary  that  the  law  of  single  life  should  be  released 
utterly,  that  the  holy  name  of  priesthood  be  no  more  blasphemed 
of  carnal  and  careless  men." 

Espencffius  :  "  It  may  be  said  almost  of  Home  Christian,  as  it  was 
of  Rome  heathen,  Urbs  est  jam  tota  lupanar :  All  the  whole  city  is 
a  very  stews." 

Pope  Gregory  the  Great,  upon  an  horrible  spectacle  in  a  fish- 
pond as  the  spawn  of  constrained  single  life,  did,  for  fear  of  more 
murderers,  abrogate  such  ecclesiastical  restraints,  as  Huldericus, 
Bishop  of  Augusta,  reports  in  an  epistle  to  Pope  Nicolas  the  First. 

Pope  Innocentius  the  Third  wrote  this  of  the  mass-priests  in  his 
age  :  "  Mane  filium  virginis  offerunt  in  choro,  sed  nocte  filium  ven- 
eris agitant  in  thoro." 

Pope  Pius  the  second,  upon  the  like  corruptions,  openly  protested, 
"  that  he  saw  many  causes  why  wives  should  be  taken  away  from 
priests  at  the  first ;  but  now  he  saw  many  more  and  more  weighty 
reasons  why  they  should  be  restored  unto  them  again." 

The  Cardinal  of  Cremona,  being  the  Pope's  legate  sent  from 
Rome  to  London  especially  for  this  end,  to  remove  married  clergy- 
men from  their  cures,  after  he  had  made  a  long  speech  in  disgrace 
of  honourable  marriage,  was  found  the  same  night  committing  folly 
with  a  whore  :  ^^  a  thing  well  known,  and  it  should  not  be  concealed, 
nor  can  it  be  denied,"  as  Henry  Huntingdon  in  his  history. 

Pope  Sergius  the  Third  kept  Marozia  Earle  Guido  his  wife, 
Luitbprand.  lib.  3,  c.  12,  and  got  of  her  another  pope,  John  the 
Twelfth ;  and  John  the  Eleventh  did  mortify  his  flesh  with  keeping 
his  minion  Theodora  Balicus,  and  Hildebrand  with  Matilda  the 
Countess,  who  forsooth  was  called  St.  Peter's  daughter. 

Alexander  the  Sixth  bestowed  a  cardinalship  to  continue  the  love 
of  Julia  Farnesia,  and  made  bold  with  his  own  daughter  Lucretia ; 
and  Paul  the  Third  with  his  own  sister  Julia.  Slcidan.  Com.  lib.  II. 
But  why  speak  we  thus  much  of  their  adultery,  fornication,  incest  ? 


O('0  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

It  is  sodomy  that  is  Rome's  Diana.      Rome  is  a  cluniversity.    Phi. 
Mornix. 

Roma  quid  est?  quod  te  docuit  prosposterus  ordo. 

Quid  docuit?  jungas  versa  elementa,  scies. 
iloma  amor  est,  amor  ?  qualis  ?  pra3posterus  ?  unde  hoc  ? 
Roma  marcs  ;  noli  dicere  plura,  scio. 

John  Casa,  Archbishop  of  Beneventum,  the  Pope's  legate  at 
Venice,  wrote  in  commendation  of  that  abominable  filthiness  what  is 
too  horrible  to  be  heard.  It  is  written  of  Tiberius,  Emperor  of 
Rome,  that  he  preferred  highly  Novellus  Tricongius,  and  made  him 
proconsul,  for  that  he  was  able  to  drink  three  bottles  of  wine  toge- 
ther with  one  breath ;  and  so  the  Popes  have  promoted  some  to 
cardinalships,  (and  a  cardinal  is  a  king's  fellow,)  for  doing  them 
secret  service,  wherein  was  less  honour  and  honesty. 

Thus  (as  you  see)  there  is  great  difference  between  Popish  chastity 
and  Paul's  purity:  for  he  saitli  expressly,  "Marriage  is  honourable 
among  all  men ;"  and  that  "it  is  better  to  marry  than  to  burn:" 
but  these  men,  as  Epiphanius  of  the  like,  reject  marriage,  yet  cease 
not  from  lust.  Holcote  applieth  that  of  Job  unto  them.  "  He  hath 
not  found  steadfastness  in  his  angels."  The  spirits  of  our  time,  by 
their  covetousness,  are  angels  of  the  pit  of  hell,  and  by  their  incon- 
tinence like  the  spirits  called  Incubi,  the  priests  of  Priapus  or 
Beelphegor ;  and  so  the  Papists  in  their  celibate  mend  their  manners 
as  the  devil  his  dame's  leg ;  for  whereas  he  should  have  set  it  right, 
he  burst  it  quite  asunder. 

It  is  said,  Exod.  xxxvii.  23,  that  the  snuffers  of  the  temple  were 
of  pure  gold  :  hereby  signifying  that  they  should  be  pure  who  correct 
others.  A  pastor  then  must  be  pure,  though  not  a  Puritan  ;  holy, 
not  hollow;  no  boaster  of  purity,  but  a  true  follower  of  virtue. 
Mark  the  words'  order  here;  "labour"  and  "fasting"  go  before, 
"  chastity"  followeth  after.  It  was  fulness  of  bread  and  abundance 
of  idleness  that  occasioned  Sodom  to  sin,  Ezck.  xvi.  40,  but  labour, 
and  then,  as  the  poet  truly,  periere  cupidinis  arcus,  in  the  words  of 
holy  Scripture,  Satan's  fiery  darts  shall  not  hit  thee.  "  There  is 
lust  in  the  cup,  and  lust  begeteth  lust,"  quoth  the  master  of  that 
art.  But  fast,  and  thou  shalt  starve  thy  raging  enemy  :  nunquam 
fugatur  nisi  cum  fugitur,  nunquam  mactatur,  nisi  cum  maceratur, 
as  Innocentius  sweetly,  "flee  and  fast." 

"Knowledge."  That  is,  discretion  and  wisdom,  called  by  the 
philosopher,  ofiua  r^Js  -i^v^ru  as  it  were  the  soul's  eye  :  for  as  the  uni- 
corn doth  more  good  with  one  horn  than  other  beasts  with  two,  so 
the   discreet  pastor,   endued  with  a  few  gifts,  edifieth  his   people 


THE   FIRST    SUNDAY   IN    LENT.  371 

better  than  unwise  teachers  adorned  with  many :  which  occasioned 
one  to  saj,  that  young  Lawyers,  old  physicians,  and  middling  divines 
are  best;  an  old  preacher  cannot  teach  so  painfully,  and  the  young 
not  so  profitably,  but  the  middling  may  do  both,  as  having  the 
young  man's  erection  of  spirit,  and  the  old  man's  direction  of  zeal. 

An  unicorn's  horn  being  in  a  skilful  man's  hand,  is  very  precious 
and  helpful,  but  when  it  is  in  the  beast's  head,  often  hurtful ;  and 
therefore  David  prayed  he  might  be  delivered  from  the  horns  of 
unicorns.  In  like  manner,  albeit  zeal  residing  in  a  wise  man  be 
never  so  commendable,  yet  placed  in  a  beast's  head,  in  a  man's  heart, 
like  horse  and  mule,  Avithout  understanding,  is  no  better  than  mad- 
ness and  fury.  St.  Paul  said  of  the  superstitious  Jews,  "  I  bear 
them  record,  that  they  have  the  zeal  of  God,  but  not  according  to 
knowledge."  Zeal  without  learning  is  stark  blind  ;  learning  without 
discretion  is  purblind ;  like  strong  Samson  without  his  eyes,  apt  to 
do  little  good,  howsoever  able  to  do  much  mischief. 

As  discretion  is  the  soul's  eye,  so  the  soul  of  virtue,  being,  as 
Aristotle  truly,  virtutum  norma  et  forma,  the  very  guide  to  good- 
ness, and  mistress  of  all  morality  :  which  opinion  Socrates  held  so 
stifly,  that  he  supposed  every  virtue  to  bo  prudence ;  for  prudence 
directs  bounty  what  to  give,  when  to  give,  where  to  give :  "  lest 
liberality  perish  by  liberality,"  as  Jerome  to  Paulinus :  it  is  pru- 
dence that  directs  fortitude  with  whom,  and  for  what,  and  how  to 
fight ;  and  prudence  directs  us  here  to  divide  the  word  aright,  that 
our  preaching  may  be  powerful  unto  salvation,  and  that  ourselves 
may  shine  like  lights  in  the  midst  of  a  crooked  generation. 

Others  understand  by  knowledge  accurate  skill  in  the  Scriptures, 
insinuating  that  good  divines  ought  to  be  good  text  men,  endued 
with  the  wisdom  of  God,  and  not  as  the  false  teachers  abounding 
with  carnal  and  worldly  wisdom.  So  that  Paul  in  this  one  line  doth 
touch  upon  the  three  theological  virtues,  faith,  hope,  charity  ;  faith 
in  that  we  must  have  knowledge  founded  upon  the  word  of  truth, 
and  power  of  God  ;  hope,  because  we  must  have  long  suffering ; 
charity,  kindness  outwardly,  love  unfeigned  inwardly,  both  arising 
from  the  Holy  Ghost,  the  spirit  of  truth  and  love. 

"  By  the  armour  of  righteousness  on  the  right  hand  and  on  the 
left."  On  the  right  hand,  that  we  be  not  puffed  up  with  prosperity 
too  high ;  on  the  left  hand,  that  we  be  not  pressed  down  with  ad- 
versity too  low.  Fear  and  hope  are  the  cloud  and  the  fire  to  guide 
men  through  this  wilderness  unto  the  promised  land  of  Canaan. 
They  be  the  two  mill-stones  which  a  man  may  not  pledge,  Deut.  xxiv. 
6 ;  supporting  hope  is  the  nether  mill-stone,  depressing  fear  the  upper ; 


372  THE    OFFICIAL    CALENDAR    OF   THE    CHUIICH. 

between  these  t-^'o  the  Christian  must  be  ground  till  (as  Ignatius 
speaks,)  he  bo  made  fine  manchet  for  God's  own  mouth. 

All  that  is  in  the  world  is  pride  of  life,  lust  of  the  flesh,  and  lust 
of  the  eyes. 

^  .,      f.,.1.  •  ,    '        f  Greatness  of  estate. 

Pride  of  life  consists  m     <  ^^         ^  ,        , 

1  j^ame  lor  our  deserts. 

Concerning  the  greatness  of  our  equality,  we  must  pass  "  by 
honour  on  the  right  hand,  and  by  dishonour  on  the  left."  In  honour 
not  too  proud,  though  ambassadors  of  God,  and  helpers  together 
with  him.  In  dishonour  not  dejected,  howsoever  accounted  the  filth 
of  the  world.  As  for  common  fame  conceived  of  our  well  deserving, 
we  must  pass  on  the  right  hand  by  good  report,  on  the  left  by  evil 
report,  as  deceivers  and  yet  true,  as  unknown  and  yet  known. 

It  was  popular  applause  that  inveigled  Arius  and  Kestorius  and 
other  learned  heretics,  as  being  more  desirous  to  contend  in  seeking, 
than  to  be  content  in  finding  the  truth.  It  is  written  of  John  Knox, 
that  lying  upon  his  death-bed,  Satan  assaulted  him  with  this  temp- 
tation, that  he  should  merit  eternal  life  for  his  faithfulness  in  the 
ministry.  The  devil  is  a  most  cunning  wrestler,  if  he  cannot  crush 
a  man  to  the  ground  with  plain  strength,  he  will  lift  him  up  that  he 
may  give  the  greater  fall.  To  be  well  spoken  of  is  a  great  treasure 
while  we  live,  and  a  good  heir  when  we  are  dead,  outliving  all  our 
posterity  :  for  albeit  the  Nimrods  of  the  world  join  field  to  field,  and 
call  their  lands  after  their  own  name,  dreaming  of  a  perpetuity  ; 
yet  one  generation  passeth,  and  another  cometh,  all  their  entails 
are  to  little  purpose  :  but  the  memorial  of  the  just  shall  be  blessed  ; 
this  righteousness  endureth  for  ever,  all  generations  (as  the  Virgin 
prophetically,)  shall  account  me  happy :  but  an  ingenuous  mind 
must  use  good  report,  not  as  a  stirrup  to  insolency,  but  as  a  spur  to 
virtue,  that  if  it  be  not  so  which  is  said,  it  may  be  so,  because  it  is 
said. 

As  for  evil  report,  Solomon  saith,  "  oppression  makes  a  wise  man 
mad."  The  prophet  Jeremiah  being  every  day  mocked  and  had  in 
derision  for  preaching  God's  word,  said  "  I  will  not  make  mention 
of  him,  nor  speak  any  more  in  his  name."  Vfe  need  therefore  to 
put  on  armour  of  righteousness,  undaunted  resolution  and  patience, 
saying  with  Job,  "  Though  mine  adversary  should  write  a  book 
against  me,  Avould  I  not  take  upon  my  shoulder,  and  bind  it  as  a 
crown  to  my  head  ?"  As  the  wicked  man's  glory  is  his  shame,  so 
the  godly  man's  shame  for  doing  good  is  his  glory.  Commit  thou 
thy  way  to  the  Lord,  and  put  thy  trust  in  him,  and  he  shall  bring 


THE   FIRST   SUXDAY   IN   LENT.  87o 

it  to  pass,  that  tliou  shalt  easily  pass  hj  '•''•'  good  report   and  evil 
report." 

(  Long  life. 
Lust  of  the  flesh  is  in  three  things  :  <  Easeful  health. 

(  Jolly  mirth. 

For  the  first,  as  "  dying,  and  behold  ^tc  live  :"  for  the  second, 
''as  chastened,  and  yet  not  killed:"  for  the  third,  "as  sorrowing, 
and  yet  always  merry  :"  where  note  by  the  way  that  Paul  saith,  as 
sorrowing,  but  are  merry,  signifying  that  temporal  things  have  but 
a  resemblance  of  good  and  evil,  as  being  uncertain  and  momentary ; 
but  spiritual  things  exist  truly,  being  permanent  and  certain  with- 
out any  si  cut  or  tanquam  ;  he  saith,  as  deceivers,  as  unknown,  as 
dying,  as  chastened,  as  sorrowing,  as  having  nothing.  But  he  saith 
not  as  true,  but  true  ;  not  as  known,  but  known  ;  not  as  merry,  but 
merry  :  for  Christians  are  reported  only  deceivers,  unknown,  sor- 
rowing, but  in  verity  they  be  most  true,  most  merry,  most  rich,  "  as 
having  nothing   and  yet  possessing  all  things." 

The  lust  of  tne  eye  is  coveting  of  worldly  wealth,  in  regard  to 
ourselves  that  we  do  not  beg,  in  regard  of  others,  that  we  may 
thrive;  so  saith  Paul,  on  the  left  hand  in  temporal  things  are 
poor,  but  oa  the  right  hand  in  spiritual  treasures  enriching  others, 
in  inordinate  desire  craving  nothing,  yet  in  content  having  all 
things ;  all  things  in  Christ  who  dwelleth  in  our  hearts  by  faith. 
For  they  must  needs  have  all  who  thus  enjoy  the  Lord  of  all ;  as 
St.  Jerome  notably,  "to  the  believer  the  whole  world  is  a  subsidy." 
To  him  that  believeth,  all  things  are  possible,  saith  Christ :  ergo 
possessed,  saith  Paul. 

Others  construe  this  of  actual  possessing  temporal  goods  in  that 
the  primitive  Christians  sold  their  lands,  and  laid  down  the  price 
thereof  at  the  Apostles'  feet,  and  so  they  possessed  houses  and 
lands  in  common,  albeit  nothing  in  proper ;  in  that  they  possessed 
the  possessors,  all  things  were  at  their  command.  But  the  former 
exposition  is  fitter,  only  the  man  content  is  rich,  and  the  covetous 
only  poor :  the  good  man  having  nothing  is  lord  of  all  things  ;  on 
the  contrary,  miserable  wretches  having  all  things,  possess  nothing. 


374  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 


THE   GOSPEL. 

Matt.  iv.  1. — '■^Tlien  7vas  Jesus  led  aivay  of  the  spirit  into  the  ivil- 
derness  to  he  tempted  of  the  deviL"  ^-c. 

A  good  captain  doth  not  only  teacli  his  soklicrs  how  to  fight 
by  general  rules,  but  show  them  also  by  particular  and  per- 
sonal example  :  "  They  go  more  promptly  when  their  leader  goes 
with  them."  Claudian.  As  the  Scripture,  going  in  and  out  before 
them,  and  saying  with  Abimelech,  "  Whatsoever  ye  see  me  do,  make 
haste  and  do  the  like." 

The  life  of  man  is  a  warfare  upon  earth,  and  every  Christian  is  a 
professed  soldier  (as  he  vowed  in  baptism,)  to  fight  against  the 
world,  the  flesh,  and  the  devil ;  our  grand  captain  therefore  Christ 
being  both  "  the  truth  and  the  way,"  doth  not  only  direct  us  by 
preaching,  as  the  truth  ;  but  also  demonstrates  by  personal  encoun- 
ter as  our  leader  and  way,  how  to  quell  and  conquer  all  our  enemies, 
the,  captain  did  fight  that  the  soldier  might  learn,  that  every  Chris- 
tian might  sing  and  say  with  David,  "  Blessed  be  the  Lord  my 
strength,  which  teacheth  my  hands  to  war  and  my  fingers  to  fight." 
And  that  "looking  unto  Jesus  the  author  and  finisher  of  our  faith," 
we  might  not  be  weary  and  faint  in  our  minds.  Our  general  did 
war,  that  we  might  win. 

Now  the  weapons  used  in  this  f  Oflfensive,  striking  others, 
combat  by  Christ,  are  partly        1  Defensive,  guarding  himself. 

The  sword  of  the  Spirit,  that  is,  the  word  of  God,  is  his  only 
weapon  offensive ;  for  as  often  as  the  tempter  came  nigh  him,  he 
struck  with  it,  "  It  is  written,  it  is  written,"  &c. 

His  defensive  weapons  are  principally  three,  corres-  C  World, 
pendent  to  the  number  of  our  three  mortal  enemies,  J  Flesh, 
the  f  (^  Devil. 

He  did  use  the  wilderness  against  the  temptations  of  the  world, 
fasting  against  the  temptations  of  the  flesh,  and  prayer  against  the 
temptations  of  the  devil. 

Time  when,  "Then." 
Place  where,  "  The  wilderness." 
Persons  by  whom,  "  Led  by  the  spirit,  tempted 
{       of  the  devil." 
Manner  how,  "  The  tempter  came  to  him,"  &c. 
Success  and  event  what,  "  Then  the  devil  leaveth 
him,  and  Angels  ministered  unto  him,"  &c. 


In  the  whole 
Gospel  five  points 
are  remarkable 
concerning  our 
Saviour's  temp- 
tation, the 


THE    FIRST    SUNDAY    IN    LENT.  61  ^i 

St.  Mattlicw  reports,  in  the  words  immediately  before,  that  the 
time  was  after  Christ  had  been  baptized  in  Jordan,  and  the  spirit 
had  descended  upon  him,  and  a  voice  from  heaven  had  said,  "this 
is  my  beloved  son,  in  whom  I  am  well  pleased."  Here  then  as  in 
a  crystal  glass  we  may  behold  the  condition  of  all  Christians ;  as 
soon  as  we  give  up  our  names  unto  Christ  in  Baptism,  so  soon  as 
the  spirit  shall  descend  upon  us  enlightening  our  understanding, 
and  reforming  our  afiections;  as  soon  as  we  begin  to  please  God, 
we  despite  Satan,  instantly  making  him  our  enemy,  roaring  and 
raging  against  our  poor  soul  with  all  might  and  malice. 

"  Xunquam  bella  bouis,  nimquam  dissidia  cessant. 
Et  quocum  certet,  mens  pia  semper  habet." — Proaper. 

Wars  and  contentions  never  cease 
The  righteous  man  to  vex  : 
Here,  pious  minds  can  know  no  peace, 
Where  enemies  porplex. 

As  Paul  when  he  came  to  Macedonia,  so  we,  so  soon  as  we  look 
towards  Jerusalem,  and  make  conscience  of  sin,  shall  be  troubled 
on  every  side,  fightings  without,  and  terrors  within. 

It  is  written,  Apoc.  xii.  4,  that  the  great  red  dragon  stood  before 
the  woman,  Avhich  was  ready  to  be  delivered,  that  he  might  devour 
her  child  when  she  had  brought  it  forth.  In  a  mystical  sense,  this 
woman  is  the  Church,  and  this  dragon  is  the  devil,  evermore  ready 
to  devour  the  penitent,  all  such  as  are  new  creatures  in  Christ,  born 
again  by  baptism  and  repentance.  As  the  crafty  thief  will  not 
break  into  an  empty  house,  but  into  some  fat  kitchen,  or  full  barn, 
where  he  may  find  a  good  booty ;  so  Satan  assaults  them  especially, 
who  are  rich  in  grace :  for  as  a  dog  barks  at  strangers,  and  not  at 
such  as  are  domestical ;  and  as  the  fowler  layeth  his  snare  for  birds 
that  are  wild,  not  for  his  pigeons  or  partridges  in  his  own  custody: 
so  when  the  devil  as  a  strong  man  armed  keepeth  his  hold,  the 
things  he  possesseth  are  in  peace ;  then  as  Holofernes  to  Judith ; 
"  Fear  not  in  thine  heart,  for  I  never  hurt  any  that  would  serve 
Nebuchadnezzar  the  king  of  all  the  earth:"  In  like  manner  he 
saith  ;  "  I  never  molest  any  that  are  content  to  serve  me,  the  prince 
of  the  world." 

Discomfort  not  thyself  then  in  any  temptation,  for  it  is  a  mani- 
fest argument,  Satan  hath  no  possession  or  part  in  thee,  but  that 
thou  art  the  servant  and  son  of  God  :  for  whom  God  loves,  assu:edly 
the  devil  hates ;  as  the  one  works  in  mercy,  the  other  works  in 
malice.     Let  not  the  Prince  of  darkness  be  wiser  in  his  kind  than 


376  THE    OFFICIAL   CALENDAH    OF   THE   CHURCH. 

the  children  of  light :  as  lie  is  craftj  in  observing  his  "  Then,"  and 
taking  his  time  to  tempt,  so  let  us  be  prudent  in  •watching  our  hint 
to  quell  his  suggestions  ;  undoubtedly  the  best  time  is  to  resist  him 
at  the  first  time.  "If  ye  resist  the  devil,  he  will  flee  from  you," 
saith  St.  James. 

;    "Est  Ico  siTugias,  si  stas  quasi  musca  rcccdit." 

"'  lie  is  a  lion,  if  you  flee  before  him,  but  he  retires  as  a  mouse, 
if  you  stand  your  ground." 

The  readiest  way  to  kill  a  serpent  is  to  break  his  head ;  the 
devil's  head  is  cut  oft',  if  vre  repel  his  first  assault,  for  as  David  slew 
Goliath  by  hitting  him  in  the  forehead,  so  we  must  gather  stones 
out  of  God's  holy  brook,  that  is,  his  holy  book,  and  fling  them  at 
the  devil's  head.  It  is  written,  covetousness  is  the  root  of  all  evil, 
I  will  not  therefore  put  my  trust  in  uncertain  riches.  It  is  written, 
that  fornication  is  not  to  be  named  among  saints,  I  will  therefore 
possess  my  vessel  in  honour  and  holiness  ;  avoid  foul  fiend,  for  it 
is  written,  that  thou  "  gocst  about  like  a  roaring  lion,  seeking  whom 
thou  may  est  devour." 

The  place  where  Christ  was  tempted  is  said  here  to  be  the  Avil- 
derness ;  and  that  for  sundry  reasons,  as  interpreters  observe  ;  first 
in  good  correspondence  to  Adam  overcome  by  the  Tempter  in  Pa- 
radise :  for  the  first  Adam  was  conquered  of  the  Serpent  by  glut- 
tony, pride  and  avarice :  by  gluttony,  when  he  did  eat  the  forbidden 
fruit ;  by  pride  desiring  to  be  as  God ;  by  covetousness,  in  being 
discontent  with  his  present  estate  :  So  the  second  Adam  is  assaulted 
here  by  the  same  Serpent,  with  the  like  temptations.  With  glut- 
tony, "  If  thou  be  the  Son  of  God,  command  that  these  stones  be 
made  bread;"  with  pride,  "The  devil  sctteth  him  on  a  pinnacle  of 
the  Temple;"  with  avarice,  "  He  carried  him  up  to  the  top  of  an 
high  mountain,  and  showed  him  all  the  kingdoms  of  the  world,  and 
the  glory  of  them,  and  said,  All  these  will  I  give  thee,  if  thou  wilt 
fall  down  and  worship  me."  But  our  Saviour  coming  into  the 
world  to  gain  that  which  Adam  lost,  abounding  with  three  contrary 
virtues.  Humility,  Temperance,  Contentation,  overcame  the  tempter, 
and  that  in  open  field,  because  the  devil  had  discomfited  Adam  in 
the  garden. 

Secondly,  Christ  was  tempted  and  fasted  in  the  wilderness  forty 
days  and  forty  nights,  before  he  did  execute  his  office  publicly, 
that  he  might  appear  to  be  sent  from  God,  rather  than  out  of  any 
town  from  men.  When  Almighty  God  delivered  his  law  to  Moses, 
he  took  him  up  into  a  mountain  from  the  sight  of  the  people,  and 


THE   FIRST    SUNDAY   IN   LENT.  377 

a  cloud  covered  the  mountain,  that  he  might  talk  with  Moses  as  in 
a  withdrawing  chamber  ;  and  after  Moses  had  been  in  Mount  Sinai 
forty  days  and  forty  nights,  the  Lord  spake  to  Moses,  and  after- 
wards Moses  to  the  people.  In  like  manner,  it  was  meet  that 
Christ,  being  a  far  more  worthy  minister  of  a  more  excellent  law, 
should  forty  days  and  forty  nights  abide  in  the  wilderness,  free 
from  the  tumults  and  troubles  of  the  world,  and  then  begin  to  teach 
the  Gospel  as  a  God  among  men,  at  least  as  a  man  of  God,  and 
not  of  men. 

According  to  this  pattern,  Preachers  of  the  Word  should  nou  '  e 
taken  out  of  Taverns  into  Temples,  or  from  mere  secular  courses 
into  this  high  ecclesiastical  function,  but  from  their  solitary  studies, 
and  monastical  lives  in  Universities. 

Thirdly,  Christ  was  tempted  in  the  wilderness  as  a  most  fit  place 
for  temptation,  as  also  for  duel  and  single  combat :  for  men  of  re- 
solution will  not  draw  their  weapons  in  the  street,  but  (as  we  speak) 
challenge  their  adversary  to  go  in  the  field.  Our  valiant  Captain 
therefore  provoked  his  and  our  mortal  enemy  to  fight  hand  to  hand 
in  a  desert. 

That  the  wilderness  is  fit  for  temptation,  is  avowed  by  truth 
itself;  "Two  are  better  than  one,  for  if  they  fall,  the  one  will  lift 
up  his  fellow  :  but  woe  unto  him  that  is  alone;  for  he  falleth,  and 
there  wants  a  second  to  succour  him."  A  melancholic  solitary  man 
is  most  exposed  to  Satan's  malice  ;  Christian  society  is  like  a  bun- 
dle of  sticks  laid  together,  whereof  one  kindles  another ;  Eve  was 
tempted  alone,  Christ  alone,  Jerome  alone.  Company  then  is  good, 
especially  when  the  men  are  good ;  otherwise  better  it  is  to  fio-ht 
with  one  devil  in  the  wilderness,  than  with  many  devils  in  a  tavern. 
When  thou  art  alone,  read  the  Scriptures,  or  pray  that  either  God 
may  talk  to  thee,  or  thou  to  God,  and  so  thou  mayest  say  with 
Scipio,  that  thou  art  never  less  alone,  than  when  alone ;  for  what 
company  so  great  and  so  good  as  the  guard  of  Angels,  and  fellow- 
ship of  the  Holy  Ghost  ?  But  if  thou  talk  with  thyself  concerning 
worldly  business,  and  meditate  mischief  in  thy  bed,  in  thy  field,  in 
thy  cell,  assuredly  Satan  is  in  his  right  ubi  to  triumph  over  thee. 

"  Led  by  the  spirit."  There  be  sundry  difi"erent  acceptations  of 
this  word  in  holy  Scriptures. 

In  this  one  Gospel  f  diabolical,  \  r  tempted,  verse  1. 

^ve  may  note  four<^  n!!^f;'  '  \  by  which  Chi-ist  was  ^  comforted,  verse  11. 
kinds  of  spirits  ;  a       i|uman,       I  ^  hungry,  verse  2. 

i  I.  Divine,        J  (^led. 

For  all  the  doctors  accord  that  this  spirit  was  the  spirit,  the  third 

26 


378  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

person  in  the  sacred  Trinity.  Didymus  and  Jerome  gathers  this 
out  of  the  article  'the.'  Secondly,  St.  Luke  reports  expressly,  that 
"  Jesus  full  of  the  Holy  Ghost  returned  from  Jordan,  and  was  led 
by  the  spirit  into  the  wilderness."  Thirdly,  the  context  of  our 
Evangelist  is  plain,  "  when  the  Spirit  of  God  had  descended  on  him 
like  a  dove,  then  was  he  led  by  the  spirit,"  &c.  As  Christ  the  na- 
tural son,  so  Christians  adoptive  children  of  God  are  led  by  the 
Spirit  of  God,  "  led,  not  dragged,"  as  the  school,  "  Deus  non  ne- 
cessitat,  sed  facilitat :"  God  does  not  compel  our  approach  to  him 
but  facilitates  it.  An  harsh  phrase,  but  a  sweet  sentence.  So 
David,  "  0  God  my  heart  is  ready,  my  heart  is  ready,"  Ps.  cviii.  1. 
0  God,  my  heart  is  ready  for  prosperity,  ready  for  adversity  ;  wilt 
thou  have  me  to  be  a  shepherd  ?  0  God,  my  heart  is  ready  ;  wilt 
thou  make  me  a  king  ?  0  God,  my  heart  is  ready,  ready  for 
honour,  and  ready  for  a  mean  estate ;  whatsoever  it  please  thee  to 
send,  I  will  sing  and  give  praise  with  the  best  member  that  I  have. 
So  Paul,  in  this  day's  Epistle,  being  led  by  the  Spirit,  was  ready 
for  evil  report  and  good  report,  ready  for  mirth,  and  ready  for  sor- 
row, ready  for  honour,  and  ready  for  dishonour  in  much  patience. 

The  kine  who  carried  the  Lord's  ark  to  Bethshcmesh,  as  Gregory 
notes,  aptly  resemble  the  just:  "  Although  they  lowed  after  their 
calves  at  home,  yet  they  kept  one  path,  and  turned  neither  to  the 
right  hand  nor  to  the  left."  And  so  natural  affection  towards  our 
children,  makes  even  the  best  man  sometimes  too  low,  sometimes  to 
look  back  unto  the  things  of  this  life  ;  yet  being  led  by  the  Spirit, 
goeth  on  still  the  straight  way,  "  forgetting  that  which  is  behind, 
and  endeavouring  himself  unto  that  which  is  before,  following  hard 
toward  the  mark,  for  the  prize  of  the  high  calling  of  God  in  Christ 
Jesus." 

Abraham  being  led  by  the  Spirit,  forsook  his  own  country,  kin- 
dred, home,  and  went  out,  not  knowing  whither  he  went.  Paul 
being  led  by  the  Spirit,  went  to  Jerusalem,  even  a  city  that  killed 
her  prophets,  and  said,  "  I  pass  not  at  all,  neither  is  my  life  dear 
unto  myself,  so  that  I  may  fulfill  my  course  with  joy."  So  Christ 
here  led  by  the  Spirit  into  the  wilderness. 

lie  did  not  then  thrust  himself  into  temptation,  neither  was  he 
forced  thereunto  by  Satan  his  enemy,  as  the  text  plainly,  "  led  by 
the  Spirit,  to  be  tempted  of  the  devil."  Out  of  which,  observe  two 
conclusions  ;  first,  that  we  may  not  seek  temptations  ourselves  : 
secondly,  that  we  cannot  be  tempted  of  others  but  by  divine  per- 
mission. In  consideration  of  both,  it  is  fit  with  the  Church  daily  to 
desire  God,  that  "  we  fall  into  no  sin,  neither  run  into  any  kind  of 


THE   FIRST   SUNDAY   IN    LENT.  879 

danger,  but  that  all  our  doings  maybe  ordered  by  his  governance," 
the  which  is  no  more  than  our  master  Christ  hath  taught  in  his 
absolute  form  of  prayer,  "  lead  us  not  into  temptation,  but  deliver 
us  from  evil."  0  heavenly  father,  assist  i^s  with  thy  Spirit,  and 
give  an  issue  with  the  temptation,  "  that  those  evils  which  the  craft 
and  subtlety  of  the  devil,  or  man  worketh  against  us,  be  brought  to 
nauglit,  and  by  the  providence  of  thy  goodness  they  may  be  dis- 
persed ;"  as  our  Church  in  the  litany. 

"  To  be  tempted."  St.  James  saith,  a  man  may  not  say  when 
he  is  tempted,  I  am  tempted  of  God ;  for  he  can  neither  be  tempted 
with  evil,  nor  tempt  any  to  evil :  how  then  could  the  Spirit  lead 
Christ  to  be  tempted?  Answer  is  made  by  St.  Augustine  in  an 
epistle  to  Consentius  :  "  There  be  two  sorts  of  temptations,  one  to 
prove,  another  to  deceive  us."  Now  God  doth  only  tempt  to  try, 
but  Satan  to  destroy.  God  doth  tempt  to  make  men  better ;  and 
therefore  David:  "  Prove  me,  0  God,  and  try  me."  So  St.  James  ; 
"  Account  it  exceeding  joy,  when  ye  fall  into  divers  temptations, 
as  knowing  that  the  trying  of  our  faith  bringeth  forth  patience." 
But  Satan  tempts  to  make  men  worse :  1  Cor.  vii.  5,  and  1  Thess. 
iii.  5.  The  devil  doth  tempt  us  to  destruction,  but  God  doth  tempt 
us  for  our  instruction,  yea,  that  we  may  be  crowned. 

Happily  some  will  object :  if  Christ  were  led  by  the  Spirit  to  bo 
tempted  of  the  devil,  Almighty  God  is  author  of  evil.  In  answer 
whereof,  understand  that  God  in  some  respect  may  be  said,  actor  in 
male,  but  not  author  mali,  that  is,  a  worker  in  temptation,  and  yet 
free  from  sin:  first,  God  may  be  said  immediately  to  tempt  by 
offering  occasions  and  objects  to  try  whether  a  man  will  sin  or  not. 
A  master  suspecting  his  servant,  lays  a  purse  of  money  in  his  way 
to  try  if  he  will  steal  it ;  which  if  he  steal,  then  the  master  hath 
found  by  watching  him  a  secret  thief,  and  so  will  lay  him  open  for 
deceiving  him  any  more  :  now  this  trying  is  no  fault  in  the  master, 
albeit  this  stealing  is  sin  in  the  servant.  In  like  manner,  God 
temptcth  his  servants  to  prove  them,  Deut.  xiii.  3.  "  Thou  shalt 
not  hearken  unto  the  words  of  the  prophet  or  dreamer  of  dreams  ; 
for  the  Lord  your  God  proveth  you,  to  know  whether  you  love  the 
Lord  your  God  with  all  your  heart." 

Secondly,  God  is  said  to  lead  into  temptation  by  withdrawing  his 
grace,  for  so  St.  Augustine  doth  expound,  "  Lead  us  not  into  temp- 
tation," is  understood,  (saith  he)  "  Permit  us  not  to  be  led,  by  the 
withdrawal  of  thy  grace."  As  the  school  distinguisheth  aptly,  Deus 
deficit  gratiam  detrahendo,  diabolus  afiicit  malitiam  apponendo,  homo 


380  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

seipsum  inficit  duritiam  contraliendo.  "  God  defects  by  withdraw- 
ing grace,  the  devil  affects  by  presenting  evil,  man  infects  himself 
by  contracting  hardness." 

Thirdly,  God  is  a  worker  in  temptation  so  far  forth  as  it  is  an 
action,  for  every  action  as  it  is  an  action  is  good,  and  of  God,  in 
whom  we  live,  move  and  have  our  being.  A  man  rides  upon  a  lame 
horse,  the  rider  is  the  cause  of  the  motion,  but  the  horse  himself  is 
the  cause  of  the  halting  in  the  motion :  so  God  is  .the  author  of 
every  action,  but  not  of  the  wickedness  in  any  action  ;  and  yet  be- 
ing infinite  in  greatness  and  goodness,  he  doth  dispose  well  of  that 
which  is  ill,  as  the  cunning  physician  makes  of  deadly  poison  a 
wholesome  medicine.  "  God  cannot  be  the  author,  but  He  is  the 
controller  of  evils,  lest  they  be  permitted  to  disturb  or  corrupt  the 
nature  of  the  universe."  Aug.  And  so  God  suffers  his  children  to 
be  tempted  for  their  exercise,  that  they  be  not  exalted  out  of  mea- 
sure, that  they  may  know  the  power  of  the  Lord,  and  proof  of  his 
armour,  that  they  may  be  thankful  for  that  inestimable  treasure  com- 
mitted unto  them  by  the  father  of  mercies,  I  mean  their  soul,  which 
Satan  assaults  daily  to  win  from  them. 

I  conclude  in  the  words  of  Augustine  to  Laurentius  ;  "  It  is  not 
to  be  doubted  that  God  does  well,  even  in  permitting  to  be  done  that 
which  is  evil ;  for  He  allows  it  by  a  just  judgment ;  ami  it  is  good 
because  just.  Although,  therefore,  what  is  evil,  is  not  good  in  the 
same  respect  that  it  is  evil ;  yet  it  is  good  that  there  should  be  not 
only  good  things  but  also  evil  things ;  for  if  it  were  not  good  that 
these  things  should  be,  and  that  they  should  be  evil,  they  would  not 
be  permitted  by  Omnipotent  Good." 

^God  to  man  :  Gen  iii.  "  Ilath  God  indeed  said,  ye  shall 

not  eat  of  every  tree  of  the  garden  V 
Man  to  God:  Apoc.  x.  12.  "For  the  accuser  of  our 
■  Of  the  devil."  The  1  brethren,"  &c. 
word  signifieth  a  cavil- y  Man  to  man  :  for  all  quarrels  originally  proceed  from 
er,  a  slanderer,  anaceu-'\  him,  as  being  the  "father  of  lies,  and  a  murderer 
ser  ;  for  he  doth  accuse  J  from  the  beginning."  Peacemakers  are  6i.8ai.i.iovi;, 
good  angels,  heirs  and  children  of  God,  who  is  love  ; 
but  contentious  spirits  are  xaxobai^ovtc,  of  their  fa- 
ther the  devil. 

"  And  when  he  had  fasted  forty  days  and  forty  nights,  he  was  at 
last  an  hungered."  He  sustained  himself  forty  days  and  forty  nights 
without  meat,  to  show  that  he  was  God,  and  then  was  hungry,  to 
show  that  he  was  man.  St.  Mark  and  St.  Luke  remembers  only 
the  days,  and  not  the  nights,  our  Evangelist  here  expresseth  both, 
and  that,  as  Euthymius  is  of  opinion,  for  the  greater  exaggeration 
of  the  miracld ;  because  the  Jews  in  their  fasts  usually  refreshed 


THE   FIRST    SUNDAY   IN   LENT.  381 

themselves  at  night,  although  they  fasted  all  the  day.  Christ's 
orderly  proceeding  in  the  whole  business  is  worth  observing :  first 
he  was  baptized,  and  then  led  into  the  wilderness,  after  that  he 
fasted,  and  last  of  all  was  tempted  ;  and  so  the  Christian  is  first  to 
be  made  clean  by  baptism,  then  he  must  withdraw  himself  from  the 
vain  pleasures  of  the  world,  after  that  exercise  himself  in  fasting 
and  other  duties  of  religion,  and  last  of  all  overcome  Satan  his  mor- 
tal enemy. 

"Then."  Our  adversary  walketh  about  as  a  roaring  lion,  not 
sleeping,  but  seeking  whom  he  may  devour,  watching  ever  his  oppor- 
tunity to  do  mischief:  for  if  he  see  men  intemperately  glutted,  he 
tempts  them  unto  lust  as  he  did  David  and  Lot,  the  one  when  he 
had  dined  well,  and  the  other  when  he  had  drunk  too  much :  if  he 
perceive  men  exceedingly  hungry,  then  he  tempts  them  as  he  did 
Christ  here  to  distrust  in  God,  or  gluttony,  "  When  Christ  was  an 
hungered,  then  the  tempter  came  to  him ;"  as  the  cunning  fowler 
sets  his  limed  ears  of  corn  to  catch  sparrows  in  an  hard  frost  or 
great  snow,  when  they  be  ready  to  starve. 

"The  tempter."  As  Virgil  is  called  the  poet,  and  Aristotle  the 
philosopher,  and  David  in  holy  Scripture  the  king,  so  Satan  is  styled 
per  antonomasian,  the  tempter :  as  there  is  a  sacred  Trinity,  the 
Father,  Son,  and  Holy  Ghost ;  so  there  is  a  cursed  Cerberus  enticing 
to  sin,  the  world,  the  flesh,  and  the  devil ;  but  the  chief  of  these 
tempters  is  the  devil. 

"  If  thou  be  the  Son  of  God."  The  prince  of  darkness  here  trans- 
forms himself  into  an  angel  of  light :  he  seems  to  speak  reason  and 
religion,  against  Scripture  citing  Scripture.  Who  can  discover  the 
face  of  his  garment  ?  or  who  shall  open  the  doors  of  his  face  ?  The 
o-ristles  of  Behemoth  are  like  staves  of  iron  :  the  gristles  are  neither 
bone  nor  flesh :  and  so  saith  Gregory,  the  greatest  strength  of  the 
devil  is  in  his  dissimulation  and  hypocrisy.  The  ministers  of  Satan 
usually  reason  after  the  same  manner :  if  thou  be  a  gentleman  well 
bred,  revenge  this  quarrel ;  if  an  honest  fellow,  pledge  this  health  ; 
if  a  true  Catholic,  die  for  the  Pope's  unlimited  supremacy :  whereas 
it  is  the  part  of  a  gentleman  to  be  courteous,  of  an  honest  man  to 
be  sober,  of  a  good  Catholic  to  give  to  Csesar  the  things  appertain- 
ing to  Caesar ;  and  so  the  devil,  as  a  bargeman,  looks  one  Avay,  but 
rows  another  way. 

"  Command  that  these  stones  be  made  bread."  Interpreters 
observe  the  gradation  of  Satan ;  he  begins  with  little  sins,  and  so 
proceeds  unto  greater  :  at  first  he  tempts  unto  diffidence,  "  Command 
that  these  stones  be  made  bread;"  and  then  unto  too  much  confi- 


;382  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

(lence,  ■•' cast  thyself  down  headlong;"  and  last  of  all  unto  covet- 
ousness  and  flat  idolatry,  "•  all  these  things  will  I  give  thee,  if  thou 
wilt  fall  down  and  worship  me." 

Kill  the  serpent  in  the  egg,  for  out  of  the  serpent's  root  shall 
come  a  cockatrice,  and  the  fruit  thereof  shall  be  a  fiery  flying 
dragon;  first  a  serpent,  then  a  cockatrice,  last  of  all  a  Cerastes. 
And  therefore  Solomon  adviseth  in  his  song,  "to  take  the  little 
foxes ;"  not  because  little  cubs  are  able  to  do  much  hurt,  but,  as 
expositors  aptly,  because  they  may  grow  to  be  great  foxes.  In  the 
two  former  temptations,  as  Aquin  wittily,  the  devil  assaults  Christ 
with,  "  if  thou  be  the  Son  of  God ;"  but  when  he  tempted  Christ 
unto  covetousness,  he  was  not  so  shameless  as  to  say,  "  if  thou  be 
the  Son  of  God,"  because  that  sin  is  so  far  unfitting  the  Son  of  God, 
as  that  it  doth  not  in  any  sort  become  the  man  of  God.  See  Epist. 
Dom.  3,  Quadrages. 

"  It  is  written."  Our  Saviour  repels  all  Satan's  assaults  only 
with  this  one  weapon,  "'  It  is  written,  It  is  written."  Philip  Diez, 
a  Portugal  Friar  of  great  reckoning  in  Spain,  saith  in  his  postill 
upon  this  place  ;  "  that  as  Laban  deceived  Jacob  in  the  night,  giving 
him  instead  of  fair  Rachel,  blear-eyed  Leah,  so  Satan  in  the  darkness 
of  our  ignorance  deceiveth  us  ;  and  therefore  we  must  be  conversant 
in  God's  holy  word,  Avhicli  is  a  lantern  unto  our  feet,  and  a  light 
unto  our  paths,  able  to  discover  foul  from  fair,  good  from  evil, 
Rachel  from  Leah."  Cardinal  Cajetan,  darling  to  Pope  Leo  the 
Tenth,  one  who  for  his  good  service  to  the  Church  of  Rome,  should 
(as  it  is  thought)  if  he  had  lived,  been  preferred  unto  the  Popedom, 
writes  in  his  Commentaries  upon  these  words:  "Hence  all  may 
learn  that  holy  Scriptures  are  their  armory."  Josephus  Acosta, 
provincial  of  the  Jesuits  at  Peru,  visitor  in  Aragon,  and  rector 
Collegii  Salmanticen,  in  Spain,  saith  upon  this  text,  "  that  this 
Scripture  is  like  the  tower  of  David,  built  for  defence ;  a  thousand 
shields  hang  therein,  and  all  the  targets  of  the  strong  men  :"  Cant. 
4,  4.  In  this  armory  there  are  many  shields  to  defend  ourselves, 
and  many  swords  to  offend  our  enemies. 

It  is  said  of  Christ,  Cant.  5,  12,  "  That  his  eyes  are  like  doves 
upon  the  rivers  of  water  :"  which  Pope  Gregory  the  Great  thus  alle- 
gorically  :  "  The  dove  sitting  by  the  river's  side  descrieth  afar  off 
the  hawk,  her  mortal  enemy,  and  so  doth  either  escape  by  flight,  or 
shroud  herself  by  the  bank.  In  like  manner"  (saith  he)  "  the 
Christian  who  delights  to  sit  by  the  fountain  of  living  waters,  and 
to  meditate  on  God's  law  day  and  night,  is  able  to  discover  all  the 
cunning  assaults  of  his  adversary  the  devil,  and  as  Christ  here  to 


THE    FIRST    SUNDAY    IN    LENT.  383 

sound  him  and  wound  him,  even  by  casting  a  little  of  this  holy 
water  in  his  face,  Scriptum  est,  Scriptum  est." 

I  cite  these  Popish  authors  against  the  Pope,  who  denieth  unto 
the  common  soldier  of  Christ  this  weapon,  and  instead  thereof 
would  have  him  fight  either  with  the  wooden  dagger  of  fabulous 
histories,  or  else  with  the  rusty  scabbard  of  old  traditions  ;  and  so 
blunting,  so  much  as  he  can,  the  two-edged  sword  of  the  Spirit,  shows 
himself  more  like  the  devil's  deputy  than  Christ's  vicar.  For  Christ 
doth  urge  most,  "it  is  written,"  whereas  the  Pope,  by  way  of  coun- 
tercusse  as  Antichrist  especially  maintaineth  ordinances  unwritten  : 
as  Calvin,  alluding  to  the  words  of  Jeremiah,  told  Francis,  the  king 
of  France,  plainly,  "  The  Papists  have  forsaken  the  fountain  of 
living  waters,  and  have  digged  themselves  pits,  even  broken  pits 
that  can  hold  no  water,  neglecting  the  Bible  which  is  the  Tree  of 
life,  the  Word  of  life,  the  Book  of  life ;  feeding  the  people's  eye 
with  pictures  and  baubles,  and  their  ear  with  legends  and  fables ; 
instead  of  '  it  is  written,'  '  it  is  tradition  ;'  teaching  for  doctrines  the 
traditions  of  men." 

To  let  pass  the  manifold  acceptation  of  the  word  tradition,  ex- 
amined by  their  learned  Bishop  Peresius,  and  their  accurate  Bellar- 
mine :  in  this  controversy  between  them  an  1  us,  it  is  agreed  on 
each  side,  that  traditions  are  doctrines  delivered  from  hand  to 
hand,  either  by  word  of  mouth,  or  by  writing,  beside  the  Canonical 
Scriptures. 

And  the  state  of  the  question  is  this,  as  the  cited  authors  and 
others  acknowledge :  they  teach,  that  beside  the  word  written,  there 
be  certain  traditions  unwritten,  which  must  be  believed  as  necessary 
to  salvation :  and  these  are  either  Apostolical,  delivered  by  the 
Apostles,  and  not  penned ;  or  ecclesiastical,  decreed  by  the  Church, 
as  occasion  is  offered  daily.  We  contrariwise  maintain,  that  the 
sacred  Scripture  containeth  all  doctrine  necessary  to  salvation, 
whether  it  concern  faith  or  manners.  Confess.  Anglican,  art  (3,  ex 
August,  de  Doctrine  Christian,  lib.  2,  c.  9. 

It  is  untruly  said  of  Bellarmine,  lib.  de  notis  ecclesise,  cant.  9, 
that  we  reject  all  traditions:  he  doth  deal  mote  kindly  with  us  else- 
where, confessing  that  our  divines  allow  traditions  and  ordinances 
touching  outward  order  and  comeliness  in  the  Church  :  and  the  truth 
is,  our  congregations  embrace  more  decent  and  ancient  rites  in  say- 
ing of  public  prayers,  and  administering  of  the  sacraments,  than 
the  present  Roman  synagogue ;  for  most  of  their  old  traditions  are 
but  upstart  fopperies.  I  will  not  here  meddle  with  their  trumperies 
in  administering  of  holy  baptism,  nor  with  the  ridiculous  and  apeish 


384  THE    OFFICIAL    CALENDAR    OF    THE    CIIURCn. 

ceremonies  of  the  mass,  ■whereby  the  priest  in  his  duckings  and 
turnings,  his  kissings  and  crossings,  his  lifting  up  and  letting  down, 
behaveth  himself  more  like  a  juggler  or  a  vice  upon  a  stage,  than  a 
reverend  father  in  a  temple.  Give  me  leave  to  tax  two  points  only, 
which  more  nearly  concern  the  present  text:  "  Thou  shalt  worship 
the  Lord  thy  God,  and  him  only  shalt  thou  serve." 

First,  their  adoration  of  Christ's  image  with  divine  honour,  con- 
cluded in  their  schools,  and  practised  in  their  churches,  is  their  own 
blasphemous  invention,  against  all  synods  and  fathers,  old  and  new, 
Greek  and  Latin.  The  second  Nicene  Council,  almost  eight  hun- 
dred years  after  Christ,  first  began  this  pretty  pastime  to  kiss  images 
and  salute  crosses ;  and  yet  that  Council  ascribed  not  divine  honour 
to  images,  as  the  papists  in  our  time.  Jonas,  Bishop  of  Orleans, 
that  wrote  against  Claudius,  Bishop  of  Turin,  in  the  defence  of 
images,  above  fifty  years  after  the  second  Nicene  Council,  abhorred, 
notwithstanding,  exceedingly  the  worshipping  of  images  as  a  most 
heinous  error,  and  a  wickedness  with  open  voice  to  be  detested  and 
accursed  ;  it  is  then  an  old  new  tradition,  never  embraced  in  the 
Church  until  Aquinas'  age,  who  died  Anno  1274. 

The  second  point  here  to  be  censured,  is  their  idle  distinction  of 
latria  and  doulia,  as  it  is  applied  of  late  to  maintain  their  invocation 
of  saints  against  my  text.  "Thou  shalt  worship  the  Lord,"  &c.  All 
divine  worship  and  honour,  whether  it  be  doulia  or  latria,  belongs 
"  to  one  God,  to  God  alone,  always  to  God."  So  St.  Augustine, 
"  Latria  belongs  to  him  as  God,  doulia,  as  the  Lord."  Whereas  the 
papists  then  afford  unto  the  creature  doulian,  reserving  to  the 
Creator  only  latrian  ;  he  deals  with  God,  as  Clodia  did  with  her  hus- 
band, excusing  her  incontinence,  by  saying  that  she  did  company 
with  Metellus  as  with  an  husband,  but  with  Clodius  as  with  a  bro- 
ther :  whereas  all  was  due  to  her  husband  only. 

Laurentius  Valla  doth  prove,  the  Jesuit  Suarcz  cannot  deny  it, 
and  Cardinal  Bellarmine  in  one  page  doth  twice  confess  it,  that 
latria  and  doulia  signify  the  same  thing  in  all  profane  writers,  how- 
soever the  Church  distinguish  them.  I  demand,  what  Church  ? 
Hath  the  west  or  east  ?  Is  any  primitive  doctor  or  ancient  father 
author  of  this  distinction  ?  Aragon  answers  ingenuously,  no.  For 
in  their  native  signification,  as  he  notes  out  of  Suidas  and  Phavori- 
nus,  in  old  time,  xar^ftw  was  the  same  with  iovxivu  :  but  now  (saith 
he,)  ?.ttr^fvw  only,  and  not  6ou?.fvto,  doth  signify  the  worship  due  unto 
God,  now  that  is  either  the  Jesuits  and  schoolmen  must  hold  it  up, 
or  else  let  invocation  of  saints  fall  down.  'Neither  is  this  strange 
(saith  he,)  for  the  first  authors  and  inventors  of  any  science  have 


THE   FIRST    SUNDAY   IN   LENT.  dbo 

license  to  coin  words  according  to  their  purpose.  So  the  Cardinal 
himself:  "  Why  should  not  the  latter  Church  have  liberty  to  make 
new  distinctions  against  new  heretics,  as  well  as  the  learned  ortho- 
doxes  in  former  times  invented  the  word  o^oovaio^,  against  Arius  ?"  In 
fine,  the  pith  of  his  resolution  is,  as  if  he  should  say,  the  papists 
against  the  true  professors  of  the  Gospel,  hammered  first  in  their 
own  school  this  halting  difference  between  ^r^a'a  and  Sovxsia,  to  jus- 
tify their  idolatrous  invocation  of  saints,  and  adoration  of  their 
relics.  I  prosecute  this  argument  more  vehemently,  because  Christ 
in  this  place  doth  handle  Satan  (as  interpreters  observe,)  more 
roughly  when  he  tempted  unto  false  worship,  than  he  did  before, 
Avhen  he  did  only  tempt  to  distrust  and  vain-glory  :  now  Christ 
could  not  any  longer  endure  him,  ^'  Avoid  Satan,  hence  from  me  ; 
for  it  is  written,  thou  shalt  worship  the  Lord  thy  God,  and  him  only 
shalt  thou  serve."  We  may  not  worship  a  saint,  nor  an  angel,  ergo, 
not  a  devil :  if  we  may  not  adore  with  divine  worship  God's  espe- 
cial friends,  then  surely  much  less  his  irreconcileable  foe.  Man  fell 
from  God,  and  was  again  reconciled  unto  God,  as  being  only  se- 
duced of  another  :  "  The  weaker  his  nature,  the  easier  his  pardon." 
Albinus.  But  Lucifer  fell  so  fully,  so  foully,  being  author  of  his 
fall  as  well  as  actor  in  his  fault,  that  he  shall  never  be  restored 
again,  but  is  preserved  in  everlasting  chains  under  darkness  unto 
the  judgment  of  the  great  day :  so  that  Rupertus  hath  well  noted 
upon  my  text,  that  our  Saviour  repeats  the  law,  "  thou  shalt 
worship  the  Lord  thy  God,"  as  written  to  men  only,  for  God  is 
not  ashamed  to  be  called  their  God :  not  as  concerning  the  devil, 
for  the  Lord  is  not  his  God,  as  he  is  evil,  or  devil ;  Almighty  God 
created  in  the  beginning  angels  and  men,  but  he  never  made  Satan 
or  sin. 

"  Then  the  devil  leaveth  him."  Or  as  St.  Luke,  then  the  devil 
endeth  all  his  temptation  :  for  if  he  cannot  overcome  a  man  in  these 
which  are  the  chief  temptations,  he  shall  never  hurt  him  in  others ; 
or  as  Chrysostom,  for  our  comfort  notably,  the  devil  did  leave  Christ, 
because  Christ  did  thrust  him  away,  for  he  cannot  tempt  so  long  as 
he  will,  but  only  so  long  as  God  will ;  if  he  bid  him  avoid,  he  must 
be  packing. 

"And  behold  the  angels  came  and  ministered  unto  him.''  These 
words  are  as  flagons  of  wine  to  comfort  a  distressed  soul ;  for 
whereas  one  devil  assaulted  him,  angels  in  the  plural  administereth 
unto  him  ;  and  it  is  reported  by  St.  Matthew,  not  so  much  for  Christ's 
sake,  who  needed  not  their  help,  as  for  our  instruction  :  insinuating, 
that  if  we  "resist  the  devil  steadfast  in  the  faith,''  Almighty  God  will 


386  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

"'  give  his  angels  charge  over  us,"  and  they  shall  in  all  ournecessity 
be  "ministering  spirits:''  in  hunger  and  thirst  (as  Luther  is  bold  to 
speak)  they  shall  be  butlers  and  cooks  unto  us  as  here  to  Christ.  It  is 
not  said  of  these  glorious  angels,  as  it  was  in  the  former  chapter,  of 
God's  Holy  Spirit,  that  they  descended  on  Christ,  for  they  had 
already  pitched  their  tents  about  him,  ever  ready  to  minister  unto 
him  :  and  therefore  let  us  pray  with  the  Church  :  "  Everlasting  God, 
•which  hast  ordered  and  constituted  the  services  of  all  angels  and 
men  in  a  wonderful  order,  mercifully  grant,  that  they  which  always 
do  thee  service  in  heaven,  may  by  thy  appointment  succor  and  de- 
fend us  on  earth,  through  Jesus  Christ  our  Lord." 


THE  EPISTLE. 

1  Thess.  iv.  1. — "TFc  beseech  you  brethren,  and  exhort  you  by  the 
Lord  Jesus,  that  ye  increase  more  and  more,''  ^"C. 

This  Epistle  to  the  Thes-  f  Congratulation  for  their  constant  faith, 
1     .  1    .1      X  in  the  three  lormer  chapters, 

salonians,     hath     two-<  ^  ,  .  ,,     ,.^  •      i   • 

.     .     ,         ^  Exhortation  to  godly  lite,  contained  in 

principal  parts:    a  ,      ^       i   ., 

^         ^       ^  L     the  two  latter. 

In  the  first  part,  St.  Paul,  Silvanus,  and  Timothy  gave  God 
hearty  thanks,  for  that  the  Thessalonians  had  received  the  Gospel 
in  such  sort,  that  they  "  wore  examples  not  only  to  those  of  Achaia, 
and  Macedonia,"  but  also  to  Christians  in  all  quarters;  and  this 
may  teach  all  men,  pastors  especially,  to  rejoice  for  the  good  suc- 
cess of  the  Gospel,  as  also  sometimes  to  commend  and  encourage 
their  auditors  in  that  they  do  well ;  and  it  is  the  people's  duty  to 
use  this  commendation,  as  a  spur  to  virtue,  not  a  stirrup  to  pride. 

In  the  second,  they  desire  the  Thessalonians  earnestly,  to  continue 
still  according  to  their  good  beginnings,  adding  further  (as  St.  Peter 
speaks,)  unto  their  faith  virtue ;  part  of  which  exhortation  is  the 
Scripture  read  : 

'  Manner,  verso  1.  "  Wc  beseech  you  brethren,"  &c.,  en- 
treating thorn  lovely,  "  brethren  ;"  and  lowly,  "  we 
beseech  you  ;"  yet  adjuring  them  stoutly,  "  by  the 
Lord  Jesus." 
Matter,  "  that  ye  increase  more  and  more,  following 
that  which  is  good  ;"  "  possess  youi'sclves  in  holiness 
and  honour,"  verse  4,  and  forsaking  that -which  is  evil : 
unto  yourselves,  "abstain  from  fornication,"  verse  3, 
and  from  "  the  lusts  of  concupiscence,"  verso  5  ;  unto 
others,  "let  no  man  oppressor  defraud  his  brother  in 
bargaining,"  verse  G. 


Wherein  observe  the 


THE   SECOND    SUNDAY   IN   LENT.  887 


r  Author 
of  our 
All  which  is  pros-  |     calling, 
scd  here  by  reasons 
taken  from  the 


r  Written,  verse  3. 
''Outwardly,      Preached,    accord- 
r  Command-  by   his     <      ing  to  that  which 

ing  holi-  j       word  is  wa-itten,  verse 

ness,         I  i^     1,  2.  _ 

Inward,  by  the  good  motions  of 
i^     his  Spirit,  verse  8. 
(^Punishing  uncle.anness,  verse  6. 
I  End  of  our  calling,  verse  4  ;   "  God  hath  not  called  us 
(^     unto  uncleanness,  but  unto  holiness." 


"We  beseech,"  f^uT^w^Ef.  Out  of  love  desire,  not  as  your  betters 
enforcing,  but  as  your  brethren  entreating,  yet  exhorting  by  the 
Lord  Jesus ;  as  if  they  shoukl  argue  thus :  If  you  respect  and 
reverence  Christ,  fearing  him  as  Lord,  and  loving  him  as  Jesus, 
suffer  our  words  of  exhortation,  for  we  speik  from  him,  and  for 
him  ;  he  therefore  that  despiseth  our  embassage,  despiseth  not  man, 
but  God. 

These  two,  mildness  and  boldness  of  speech,  howsoever  in  their 
own  nature  different,  ought  notwithstanding  to  meet  in  every  good 
pastor ;  in  regard  of  himself,  mildness  is  amiable  ;  for  that  is  Paul's 
precept,  "improve,  rebuke,  with  all  long  suffering:"  but  in  regard 
of  Christ's  whose  errand  he  doth,  all  boldness  is  necessary  ;  for  that 
is  Paul's  practice,  "preaching  the  kingdom  of  God,  and  teaching 
the  things  which  concern  the  Lord  Jesus  Christ  with  all  boldness 
of  speech."  Hereby  w^e  may  learn  to  distinguish  between  good 
and  bad  teachers  :  if  good,  "  they  beseech  as  brethren,  and  exhort 
by  the  Lord  Jesus ;"  if  bad,  they  domineer  over  the  faith  of  their 
hearers,  obtruding  their  own  inventions  upon  the  people,  teaching 
for  doctrines  the  traditions  of  men :  instead  of  the  prophet's  edict, 
"  thus  saith  the  Lord,"  and  "  Paul's  exhorting  and  commanding  by 
Jesus  Christ,"  they  thunder  out,  "I  wish  it,  I  command  it:"  their 
will  is  placed  instead  of  reason  :  or  as  Constantius,  that  Arian 
emperor,  "  What  I  will,  is  Canon  law."  The  people  must  believe 
as  the  Church,  and  the  Church  as  the  Pope,  and  the  Pope  as  he 
list.  And  as  the  great  Pope  cannot  err,  so  the  schismatical  pope- 
ling  will  not  err ;  both  are  tyrants  over  their  brethren  in  a  different 
degree ;  for  that  which  is  effected  by  the  one,  is  affected  by  the 
other. 

"  That  ye  increase  more  and  more."  There  is  always  in  Chris- 
tianity to  ■koicibv,  a  furthermore.  The  motto  of  Charles  the  Pifth, 
plus  ultra,  fits  every  man :  in  God's  way  not  to  go  forward,  is  to  go 
backward.      "  He  who  says,  'I  have  done  enough,'  is  deficient." 

A  Christian  must  not  be  like  Hezekiah's  sun  that  went  backward, 
nor  like  Joshua's  sun  that  stood  still,  but  David's  sun,  that  like  a 


388  THE   OFFICIAL    CALENDAR   OF   THE   CHURCH. 

bridegroom  comes  out  of  liis  chamber,  and  as  a  champion  rejoiceth 
to  run  his  race.  As  then  heretofore  we  did  heap  sin  upon  sin, 
drawing  the  threads  thereof  so  big,  so  long,  till  we  made  them  cords 
of  vanity,  and  after  wreathed  these  cords  until  they  became  cart 
ropes  of  iniquities ;  so  now  being  called  unto  sanctification  and 
holiness,  let  us  increase  more  and  more,  from  faith  to  faith,  from 
virtue  to  virtue,  saying,  with  Paul,  "■  I  count  not  myself  perfect," 
&c. ;  "but  one  thing  I  do,  I  forget  that  which  is  behind,  and  endea- 
vour myself  to  that  which  is  before,  following  hard  toward  the 
mark  for  the  price  of  the  high  calling  of  God  in  Christ  Jesus."  As 
it  is  said  of  Origen,  that  he  did  excel  others  in  all  he  wrote,  but 
himself  in  his  notes  upon  the  Canticles,  so  we  must  earnestly  con- 
tend to  pass  all  others,  and  at  the  last  to  go  beyond  ourselves  in 
holy  conversation  and  pureness  of  life  ;  like  Paulinus,  of  whom  St. 
Jerome,  "  In  the  first  chapters  thou  surpassest  others,  in  the  latter 
thyself." 

"  How  we  ought  to  walk."  Good  works  then  are  necessary  to 
salvation,  albeit  not  necessary  to  justification,  I  say  required  neces- 
sarily. 

'God,  that  we  may  do  the  will  of  our  Father  in 
heaven,  and  by  this  our  light,  occasion  others 
to  glorify  him  also,  Matt.  v.  16. 
In  respect  of  <(  Our  neighbours,  to  witness  our  faith  unto  them, 
as  also  to  win  them  unto  Christ. 
Ourselves,  to  quiet  our  conscience,  1  Tim.  i.  19, 
and  to  make  our  election  sure,  2  Pet.  i.  10. 

This  doctrine  Protestant  divines  avowed  ever,  as  the  Church  of 
England  in  our  Confession,  Art.  12,  the  Church  of  Saxony ;  the 
Confession  exhibited  at  Augusta  to  Charles  the  Fifth,  Anno  1530, 
and  after  explained  at  Worms,  Anno  1540,  Luther,  Com.  Epist.  ad 
Galat.  c.  5,  V.  6 ;  Philip  Melancthon,  in  his  Common  Places  and 
Catechism,  tit.  de  bonis  operibus,  sect,  causoe  hortantes  ad  bene 
operandum  ;  Jewel,  in  his  Apology,  Calvin,  in  his  Institution,  Chem- 
nitius,  in  his  Examination  of  the  Tridentine  Council,  Zanchius  and 
others  in  their  commentaries  upon  this  text. 

It  is  then  a  forged  imputation,  (our  adversary,  Bellarmine,  being 
witness,)  that  our  Gospel  is  carnal,  and  the  beaten  highway  to  epi- 
curism ;  so  that  we  take  up  the  words  of  Augustine,  "No  man  thus 
understands  the  matter,  but  he  that  wants  understanding."  We 
say  that  good  works  make  faith  fat,  and  without  holiness  it  is  im- 
possible to  see  God.     Indeed  we  dare  not  compare  with  the  Papists 


THE    SECOND    SUNDAY   IN   LENT.  389 

in  their  meritorious  butchering  of  princes,  in  their  unclean  chastity, 
drunken  fasts,  uncharitable  charity,  selling  heaven  unto  the  rich, 
and  denying  it  unto  the  poor  for  want  of  money  ;  but  in  all  duties 
of  religion  and  honesty,  we  dare  justify  ourselves  in  comparison  of 
them  unto  the  whole  world,  though  hereby  we  do  not  justify  our- 
selves before  God. 

"  That  every  one  should  know  how  to  keep  his  vessel  in  holiness 
and  honour."  First  know  to  keep  by  the  word,  and  then  to  keep 
according  to  the  word  :  "  Wherewith  shall  a  young  man  cleanse  his 
way  ?  even  by  ruling  himself  after  thy  word." 

"  His  vessel."  To  Avit,  his  body,  which  is  a  vessel  of  honour  in 
God's  house,  yea,  the  temple  of  the  Holy  Ghost :  if  then  we  must 
keep  the  material  temple  clean,  much  more  the  mystical.  Or,  your 
vessel,  that  is,  your  wife ;  for  albeit  Christians  of  all  sexes  and 
sorts  may  marry,  1  Cor.  vii.  2,  yet  the  bed  must  be  undefilcd,  Heb. 
xiii.  4.  Doting  love  is  dishonest  in  a  man  even  toward  his  own 
wife :  lust  of  intemperate  concupiscence  in  marriage  is  a  kind  of 
adultery,  saith  Ambrose.  The  Gentiles  used  to  sin  much  in  this 
kind,  but  it  is  because  they  knew  not  God ;  but  we  know  what  com- 
mandments we  gave  you  by  our  Lord  Jesus,  and  therefore  possess 
your  vessels  in  holiness  and  honour,  and  not  in  the  lust  of  con- 
cupiscence. 

Now  because  filthy  lust  dishonours  and  pollutes  our  vessels  espe- 
cially, St.  Paul  would  have  us  abstain  from  fornication  in  every 
kind ;  for  although  it  seemeth  a  paradise  to  the  desire,  yet  it  is  a 
purgatory  to  the  purse,  and  an  hell  to  the  soul,  and  that  which  may 
move  the  wanton  most,  a  sin  against  his  own  body.  Dost  thou  then 
love  thy  flesh  ?  abstain  from  fornication,  for  it  is  a  rottenness  to 
the  bones  :  dost  thou  love  thy  soul  ?  abstain  from  fornication,  for  it 
is  dishonest :  dost  thou  love  thy  credit  ?  abstain  from  fornication, 
for  it  is  dishonourable :  this  heat  is  an  internal  fire,  whose  fuel  is 
fulness  of  bread,  and  abundance  of  idleness ;  evil  communicating  the 
sparks,  infamy  the  smoke,  pollution,  ashes,  end,  hell.  See  before 
9th  commandment,  and  after  Gospel  Dom.  15,  post  Trinit. 

"  Tu  praeceps  ad  mortis  Iter,  tu  janua  lethl, 
Coi'pora  commaculans,  animas  In  tartara  mergis." 

Thy  journey  leads  thee  headlong  to  the  tomb, 
The  gates  of  death  their  victim's  name  enroll, 

Thy  body  grievous  evils  doth  enwomb, 

And,  worst  of  all,  thy  courses  damn  thy  soul. 

"  That  no  man  oppress  and  defraud  his  brother  in  bargaining." 


890  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

Some  considering  what  went  before,  and  what  after,  have  construed 
this  of  adultery,  that  no  man  defraud  his  brother  in  bargaining  with 
his  wife  for  this  business,  and  the  words,  (as  Theophylact  and 
Cajetan  think,)  may  bear  this  sense;  forasmuch  as  adulterers,  if 
they  be  great  men,  oppress  violently  their  brethren,  as  David  his 
servant  Uriah  ;  if  mean,  they  circumvent  them  cunningly,  for  that 
in  adultery  two  sins  at  the  least  are  bound  together,  concupiscence 
and  cozenage  :  nay,  this  sin  is  a  monster  of  many  heads,  it  receiveth 
all  kinds  of  vice ;  for  the  general  word  peccare,  is  properly  to  com- 
mit adultery.  Quasi  pellicare,  i.  e.  cum  pellice  coire. 

Others  expound  this  of  avarice  more  fitly,  referring  oppression  to 
violent  and  open  injury ;  "  Do  not  the  rich  oppress  you  by  tyranny  ?" 
James  ii.  6,  fraud  to  secret  and  sly  deceit ;  "  They  lay  wait  as  he 
that  setteth  snares  :  as  a  cage  is  full  of  birds,  so  are  their  houses 
full  of  deceit,  thereby  they  are  waxen  rich  and  great.''  Jer.  v.  26. 
Now  then  if  plain  dealing  and  kind  carriage  towards  our  brethren 
be  parts  of  sactification,  it  is  an  infallible  demonstration,  that  the 
more  cruel  and  crafty  men  are,  the  less  religious  and  holy  :  for  if  it 
be  a  sin  to  wrong  a  stranger,  although  a  Mohammetan,  or  a  Jew, 
then  it  is  a  double  sin  to  defraud  a  brother,  a  Christian  neighbour 
of  our  acquaintance :  for  so  Paul  reasoneth  here  from  the  less  to 
the  greater ;  if  we  must  do  good  unto  all,  especially  to  those  of  the 
household  of  faith. 

"For  this  is  the  will  of  God,  even  your  holiness."  To  wit,  his 
revealed  will,  voluntas  signi,  manifested  in  his  word,  which  is  holy, 
commanding  as  well  in  the  Gospel,  as  in  the  law,  that  we  be  holy 
as  he  is  holy.  God  the  Father  at  the  first  created  us  according  to 
his  own  likeness.  Gen.  i.  26,  that  is,  righteousness  and  true  holi- 
ness, Ephes.  iv.  24.  When  this  image  was  defaced,  it  pleased  God 
the  Son  to  restore  it  again,  creating  us  anew  to  good  works,  Ephes. 
ii.  10.  And  that  we  may  now  possess  our  vessels  in  honour  and 
holiness,  God  the  Holy  Ghost  is  given  unto  us,  helping  our  infirmi- 
ties, and  teaching  us  how  to  serve  God  in  holiness  and  righteousness 
all  the  days  of  our  life :  sanctification  then  is  the  will  of  God  the 
Father,  Son,  and  Holy  Ghost. 

It  is  God's  absolute  command,  that  the  very  sum  of  all  his  strict 
law  ;  but  to  win  further  obedience,  Paul  useth  a  more  gracious 
term,  will ;  insinuating  that  every  child  should  be  most  ready  to  do 
the  will  of  his  father  :  and  therefore  we  must  first  learn  what  is  his 
most  acceptable  will,  and  then  endeavour  that  it  may  be  done  on 
earth  as  it  is  in  heaven  :  for  none  shall  enter  into  God's  kingdom, 
but  such  as  do  God's  will,  Matt.  vii.  21. 


THE   SECOND   SUNDAY   IN   LENT.  391 

If  all  our  time  that  remaineth  in  the  flesh,  ought  to  be  spent,  not 
after  the  lust  of  men,  but  after  the  will  of  God  ;  much  more  his 
holy  day,  when  we  meet  in  his  holy  temple,  to  call  upon  his  holy 
name,  to  be  made  partakers  of  his  holy  sacraments,  and  holy  word. 
Holy  things  are  for  holy  persons  ;  a  pearl  must  not  be  cast  before 
swine,  nor  that  which  is  sanctified  given  to  dogs. 

As  God  enjoineth  holiness  by  the  word  written,  so  likewise  by 
the  word  preached,  according  to  that  which  is  written,  verse  2,  "  Ye 
know  what  commandments  we  gave  you  by  the  Lord  Jesus."  "  For 
I  have  received  of  the  Lord,  that  which  I  have  delivered  unto  you." 
"  Ye  have  received  of  us  how  ye  ought  to  walk,"  verse  1.  "Ye 
know  what  commandments  we  gave  you,"  verse  2.  "  We  have  told 
you  before  time,  and  testified,"  verse  6.  Albeit  the  Thessalonians 
abounded  in  faith  and  knowledge,  ^et  Paul  thinketh  it  not  unfit  to 
repeat  the  same  lessons  again  and  again  :  so  likewise  St.  Peter,  "  I 
will  not  be  negligent  to  put  you  always  in  remembrance  of  these 
things,  though  ye  have  knowledge,  and  be  established  in  the  present 
truth."  And  so  Bishop  Latimer  in  his  ultimum  vale  to  the  court, 
protested  openly,  that  if  he  should  say  nothing  else  three  or  four 
hours  together  but  only  the  bare  words  of  his  text,  "  beware  of  covet- 
ousness,  beware  of  covetousness,"  his  sermon  might  be  reputed  wit- 
less, yet  not  needless.  If  all  the  world  were  paradise,  the  sower  once 
might  sow  for  all ;  or  if  he  were  like  the  land  of  the  Albonoyses,  he 
need  but  once  to  till  in  three  years  ;  or  if  it  were  so  fertile  as  some 
soil  is  said,  under  the  northern  pole,  he  might  sow  in  the  morning, 
and  reap  at  evening.  But  since  Adam's  fall  the  ground  is  full  of 
thorns.  Gen.  iii.,  and  some  seed  usually  falleth  among  thorns.  Matt, 
xiii.,  and  much  grain  is  cast  upon  the  highway,  which  is  either 
trampled  away  by  the  vulgar  tract  of  the  world,  or  washed  away  by 
the  common  stream  of  the  time,  or  else  stolen  away  by  the  birds  of 
the  air,  that  is,  as  Christ  expounds  himself,  by  Satan  the  prince  of  the 
air :  it  is  therefore  commendable  for  the  speaker,  and  profitable  for 
the  hearer,  that  the  same  thing  be  preached  and  pressed  often  ; 
I  say,  that  the  same  seed  be  sown  in  season,  and  out  of  season,  2 
Tim.  iv.  verse  2. 

And  in  truth,  all  our  sermons  are  nothing  else  but  rehearsals  of 
that  old  Spital  sermon,  (as  it  were)  preached  by  God  himself  to 
decayed  Adam  and  Eve,  Gen.  iii.  15.  For  first,  all  that  is  said  by 
Christ  and  his  blessed  Apostles  in  the  New  Testament,  is  summarily 
nothing  else,  but  a  repetition  and  explanation  of  that  one  prophecy, 
"The  seed  of  the  woman  shall  bruise  the  head  of  the  serpent." 

The  primitive  fathers,  who  flourished  as  yet  while  the  blood  of 


392  THE   OFFICIAL   CALENDAR    OF   THE   CHURCH. 

Christ  was  warm,  Ignatius,  Arcopagita,  Clement,  Polycarpus,  and 
others,  were  disciples  unto  Christ's  disciples,  as  Irenaeus  writes,  lib. 
3,  cap.  3. 

After  these  succeeded  other  doctors  as  the  salt  of  tlic  earth  and 
light  of  the  world,  whereof  some  construed  the  Scripture  literally, 
as  Jerome ;  others  allegorically,  as  Origen ;  others  morally,  as  Gre- 
gory the  Great ;  others  pathetically,  as  Chrysostom ;  others  dogma- 
tically, as  Augustine  ;  all  of  them  (as  worthy  Melancthon  is  bold  to 
deliver,)  in  the  main  articles  of  religion,  apostolically. 

Then  in  another  rank  marched  immediately  the  school  authors, 
whose  crotchets  are  nothing  else  but  a  descant  upon  the  plain  song 
of  the  fathers  :  and  therefore  Peter  Lombard,  their  grand  captain, 
is  styled  Magister  scntentiarum  the  compiler  of  the  father's  axioms ; 
and  Thomas  is  termed  by  Tritenhemius,  another  Augustine  ;  and  it 
is  an  usual  adage  in  the  school,  that  the  soul  of  Augustine  was 
pythagorically  transfused  into  the  corpse  of  Aquin  ;  as  Zeno  said, 
rhetoric  is  like  the  hand  open,  and  logic  like  the  fist  shut,  as  Gale- 
ottus  Martius  said,  "  Hebrew  is  Chalde  augmented,  and  Chalde 
Hebrew  curtailed."  And  as  one  said,  galloping  is  nothing  else  but 
a  lofty  amble,  and  an  amble  nothing  else  but  a  soft  gallop :  so  the 
father  is  a  large  schoolman,  and  the  schoolman  a  short  father :  the 
one  doth  fly  out,  and  as  it  were  gallop  in  the  large  fields  of  common 
places,  the  other  as  it  Averc  amble  in  the  strict  terms  of  argument ; 
the  one  so  plain  as  the  palm,  the  other  so  knotty  as  the  fist. 

As  Augustine  wrote  of  his  bastard  Adeodatus  ;  "  I  have  nothing 
in  that  boy  except  sin,"  so  the  schoolmen  may  confess  of  their 
treatises  (which  are  their  children,  as  Syncsius  called  his  orations) 
that  there  is  nothing  in  them  of  their  own  but  only  that  which  is 
bad  ;  all  the  good  stuff  is  the  fathers,  (if  I  may  so  speak,)  but  the 
curious  snipping  and  pincking  is  their  own.  I  might  here  mention 
the  scribbling  friar,  a  middling  divine  between  a  father  and  a  school- 
man, ape  to  both  ;  but  as  some  imitated  Pompcy  the  Great  in  scratch- 
ing his  head  with  one  finger  ;  and  as  some  Philip  Melancthon  in  his 
stammering  speech,  and  others  Sir  Thomas  More  in  wearing  his 
gown  on  one  shoulder  ;  even  so  the  friar,  as  an  horsc-lccch,  did  only 
suck  the  corrupt  blood  out  of  the  school  vein,  and  spider-like,  gather 
poison  out  of  the  father's  sweet  flowers. 

To  come  nearer  home :  universities  in  this  last  age  be  nothing 
else  but  the  old  schools  new  plastered,  and  our  divinity  professors 
are  reformed  Catholics,  as  Zanchius  is  termed  usually  the  refined 
Thomist ;  Melancthon  the  perspicuous  schoolman  ;  Luther,  I  think, 
may  challenge  the  style  of  our  countryman  Bacon,  Doctor  rcsolutus  ; 


THE    SECOND    SUNDAY   IN   LENT.  393 

and  the  Jesuit  is  a  moth-eaten  schoolman  in  a  new  print  and  fair 
cover:  the  difference  between  them  is  only  this,  as  Bonamicus  once 
wittily  ;  the  schoolman  is  philosophical  in  his  theology,  whereas  the 
Jesuit  is  theological  in  his  philosophy :  but  in  the  main  matters,  as 
one  said  of  Cimnell,  that  it  is  bread  upon  bread  ;  so  Ludovicus, 
Molina,  Gregorius  de  Valentia,  Franciscus  Suarez,  and  others  of  the 
Jesuitical  order  in  their  explication,  commentaries,  and  disputations 
upon  Aquinas,  are  nothing  else  as  it  were  but  Thomas  upon  Thomas. 
Thus  in  all  ages,  (as  you  see,)  the  whole  course  of  divinity  is 
nothing  else  but  a  rehearsal  of  one  sermon  only,  "  the  seed  of  the 
Avoman,"  &c.,  and  therefore  Paul  had  just  cause  to  repeat  the  same 
doctrine  to  the  Thessalonians  here,  "  ye  have  received  of  us  how  to 
walk,  &c.,  ye  know  what  commandments,  &c.,  as  we  have  told  you 
before,"  &c. 

He  therefore  that  despiseth,  despiseth  not  man,  but  God.  This 
argument  is  a  conclusion  of  the  former  reasons,  enforcing  them  all. 
It  is  not  I,  Paul,  that  exhorts  you,  but  Christ,  and  Christ  is  not  only 
man,  but  also  God ;  he  that  wills  sanctification  is  God,  he  that  is 
avenger  of  fornication  and  covetousness  is  God,  he  that  calls  unto 
this  holiness  is  God  :  he  therefore  that  despiseth  our  admonitions 
in  this  case,  despiseth  not  man,  but  God ;  God  the  Father,  who 
created  us  in  holiness,  God  the  Son,  who  renewed  us  unto  holiness. 
God  the  Holy  Ghost,  proceeding  from  the  Father  and  the  Son,  to 
keep  us  in  true  holiness. 

It  is  a  great  sin  to  despise  man,  Isaiah  xxxiii.  1,  a  greater  sin 
to  despise  the  Messengers  of  God  ;  "  He  that  despiseth  you,  saith 
Christ,  despiseth  me:"  but  it  is  the  greatest  sin  to  despise  God 
himself ;  "  For  if  they  escaped  not,  which  refused  him  that  spake 
on  earth,  how  shall  we  escape,  if  we  turn  away  from  him  that 
speaketh  from  Heaven  ?"  "I  will  honour  them,  saith  the  Lord,  that 
honour  me,"  but  they  that  despise  me  shall  be  despised:  if  one  man 
trespass  another,  the  Judge  shall  judge  it;  but  if  a  man  offend 
God,  who  shall  plead  for  him  ?  all  his  adversaries  shall  be  destroyed, 
and  out  of  Heaven  shall  he  thunder  upon  them  :  as  Paul  in  this 
text,  "  he  is  an  avenger  of  such  things."  If  God  then  despise  those 
who  neglect  him,  all  the  rest  of  their  time  shall  be  spent  in  heaping 
up  wrath  against  the  day  of  wrath. 

But  how  doth  our  Apostle  prove  this  proposition,  '-^  he  that  de- 
spiseth, despiseth  not  man,  but  God?"  because,  saith  he,  "God 
hath  sent  his  holy  Spirit  among  you.''  There  be  two  readings  of 
these  words,  d^  ^^ta?,  and  «v  {.^lac :  if  we  translate  with  the  vulgar 
Latin,  Marlorat,  Beza,  God  hath  given   us  his  holy  Spirit,  then 

27 


o9-l  THE    OFFICIAL   CALENDAR   OF   THE    CHURCH. 

Paul's  argument  is  framed  thus:  he  that  despiseth  us,  despiseth  not 
man,  but  God ;  for  we  write  not  of  our  own  authority,  but  as  in- 
spired by  the  blessed  Spirit,  which  is  God.  If  we  read  with  our 
Church,  according  to  the  best  copies  among  you,  then  Paul  argueth 
after  this  sort :  God  hath  sent  his  holy  Spirit  among  you  for  this 
end,  that  you  may  discern  sanctification  to  be  his  will.  His  Spirit 
is  our  helper,  Rom.  ii.  26,  our  comforter,  John  xiv.  16,  our  teacher, 
1  Epist.  of  John  ii.  27,  and  therefore  "quench  not  the  spirit:"  no 
man  can  extinguish  the  spirit,  but  the  wicked  endeavour  so  far  as 
they  can,  to  put  it  out,  and  so  they  be  said  to  quench  the  spirit,  as 
to  crucify  Christ  again,  not  actually,  but  intentionally.  Or  as 
others  expound  that  text,  the  wicked  are  said  to  quench  the  spirit, 
in  that  they  quench  the  gifts  of  the  Spirit ;  a  metaphor  taken  from 
fire,  which  is  put  out,  either  by  casting  on  water,  or  taking  away 
the  wood  ;  and  so  quench  the  fervour  of  God's  holy  Spirit  with  our 
dirty  sin,  fornication  and  avarice ;  the  body  is  the  soul's  house,  the 
soul  the  Spirit's  house  ;  fornication  pollutes  the  body ;  covetousness, 
which  make  us  dote  on  the  world's  muck,  defileth  the  soul ;  this 
puddle  then  must  needs  extinguish  God's  holy  fire  within  us. 
Again,  we  lessen  this  heat  by  taking  the  fuel  away,  neglecting  good 
motions,  and  the  means  to  cherish  these  motions ;  hearing  of  the 
sacred  word,  receiving  of  the  blessed  Sacraments,  hearty  prayer, 
holy  devotion,  are  the  bellows  to  blow  the  coals,  and  increase  the 
sparks  of  God's  heavenly  graces :  he  therefore  that  stops  his  ears 
and  hardens  his  heart,  when  the  Preachers  exhort  by  the  Lord 
Jesus,  he  that  regardeth  little  the  word  and  will  of  God  command- 
ing sanctification,  ho  that  will  not  possess  his  vessel  in  honour  and 
holiness,  he  that  oppresseth  or  defraudeth  his  brother  in  bargaining, 
what  doth  he  but  quench  the  spirit,  despising  not  man,  but  God,  a 
beseeching  God,  a  God  that  rather  wills  than  commands,  a  God 
that  calls  unto  holiness,  an  avenging  God,  a  God  that  dwells  (as  it 
were  like  an  inmate)  with  him,  a  God  that  useth  all  means  for  his 
good  in  this  life,  that  he  may  increase  more  and  more  ;  for  his  glory 
in  the  next,  that  he  may  rest  upon  his  holy  hill  for  evermore  ? 

Whereas  it  is  objected,  if  the  blessed  spirit  dwell  with  us,  and 
preach  in  our  hearts,  what  need  we  read  the  Scriptures,  and  hear 
so  many  sermons  and  exhortations  ?  Answer  is  made,  that  the 
spirit  doth  not  always  work  immediately,  but  by  the  Word  and 
Sacraments  mediately,  lex  est  lux ;  God's  law  is  a  light,  by  which 
the  Holy  Ghost  enlighteneth  us,  in  itself  the  letter  is  dead,  but  the 
Spirit  giveth  life :  for  as  Augustine  like  himself  most  judiciously, 
the  children  of  God  are  led  by  the  Spirit  of  God  :   "So  that  they 


THE    SECOND    SUNDAY   IN   LENT.  395 

do  what  they  should,  and  when  they  have  done  it,  they  give  thanks 
to  Him,  by  whom  they  were  led ;  for  they  are  led  that  they  may 
act,  not  that  they  may  do  nothing ;  and  what  they  ought  to  do  is 
shown  to  them,  that  when  they  do  it  as  it  should  be  done,  i.  c.  with 
delight  and  of  choice,  they  may  rejoice  that  they  have  received  the 
sweetness  of  righteousness,  which  the  Lord  has  given,  that  His  earth 
should  give  forth  its  fruit.'' 

It  is  true,  none  shall  be  lost  but  the  children  of  perdition  :  yet 
God  saith  to  the  watchman  by  the  mouth  of  his  Prophet,  "  If  thou 
givest  not  the  wicked  warning,  nor  speakest  to  admonish  him  of  his 
wicked  way,  that  he  may  live,  the  same  wicked  shall  die  in  his  ini- 
quity, but  his  blood  will  I  require  at  thy  hand  :"  for  seeing  God  will 
that  all  men  shall  be  saved,  and  come  unto  the  knowledge  of  the 
truth,  it  is  our  duty  to  beseech  them  as  brethren,  and  exhort  them 
by  the  Lord  Jesus,  that  they  may  increase  more  and  more ;  lest 
they  themselves  be  lost,  or  destroy  others. 

This  is  God's  revealed  will,  which  appertaineth  unto  us :  as  for 
his  secret  will,  we  must  leave  that  to  himself,  Deut.  xxix.  29.  To 
determine  who  shall  be  saved,  or  who  shall  be  damned  is  not  judi- 
cium luti,  sed  figuli,  not  belonging  to  the  clay,  but  to  the  potter,  in 
whose  power  it  is  to  make  of  the  same  lump  one  vessel  to  honour, 
and  another  unto  dishonour.  It  is  the  Pastor's  duty  to  beseech 
and  exhort,  it  is  the  people's  duty  to  suffer  the  words  of  exhorta- 
tion, and  therefore  seeing  ye  have  received  of  us  how  ye  ought  to 
walk,  seeing  ye  know  what  is  the  commandment  and  will  of  God, 
seeing  the  holy  Spirit  is  sent  among  you  for  this  end,  that  ye  keep 
your  vessels  in  holiness  and  honour,  "  he  that  despiseth,  despiseth 
not  man,  but  God ;"  and  God,  as  it  followeth  in  the  propounded 
method  to  be  considered,  is  an  avenger  of  all  such  things. 

If  neither  the  Preachers  of  God  in  exhorting,  nor  the  goodness 
of  God  in  calling,  nor  the  will  of  God  in  commanding,  nor  the 
Spirit  of  God  in  moving,  can  prevail  with  you,  then  tremble  at  his 
judgments,  he  is  an  avenger  of  fornicators  and  oppressors, 

/l.  By  withdrawing  from  them  his 

And  that  two  ways  especially :  <^o    -r.  •  '    ^       ^  •   ^ 

•^       ^  "^     jZ.  ±>y  pouring  upon  them  his  heavy 

(^    judgments. 

The  wicked  in  grieving  his  spirit  lose  the  spirit,  and  then  the 
foul  fiend  possesseth  them,  and  makes  them  work  all  uncleanness 
even  with  greediness,  Ephes.  iv.  19. 

Seneca  divinely,  <'  The  Holy  Spirit  dwells  in  us,  as  He  is  affected 


396  THE    OFFICIAL   CALENDAK    OF   THE   CHURCH. 

by  US  SO  does  He  affect  us:"  the  blessed  Spirit  is  sent  to  dwell 
among  you,  but  if  any  man  entertain  not  the  Holy  Ghost  as  a  holy 
guest,  Almighty  God  will  take  his  spirit  from  him,  and  that  unclean 
spirit  taking  unto  him  seven  others  worse  than  himself  will  enter  in 
and  dwell  there,  and  the  end  of  that  man  is  worse  than  the  begin- 
ning. Matt.  xii.  45.  "  For  it  is  impossible  that  they  which  were 
once  lightened,  and  have  tasted  of  the  heavenly  gift,  and  were  made 
partakers  of  the  Holy  Ghost,  and  have  tasted  of  the  good  word  of 
God,  and  of  the  powers  of  the  world  to  come ;  if  they  fall  away, 
should  be  renewed  again  by  repentance,  seeing  they  crucify  again 
to  themselves  the  Son  of  God,  and  make  a  mock  of  him."  An  hard 
saying  to  understand,  most  hard  to  undergo. 

And  this  (as  the  School  speaks)  is  poena  damni,  the  want  of  good 
in  the  reprobate,  who  despise  God's  holy  Spirit  within  them,  after 
which  ensueth  always  poena  sensus,  in  this  life  temporal  punish- 
ment, in  the  next,  eternal ;  in  this  world  God  rained  upon  filthy 
Sodom  and  Gomorrha  fire  and  brimstone ;  gehennam  misit  e  coelo, 
saith  Salvianus,  he  sent  hell  out  of  heaven  to  consume  those 
people  for  their  uncleanness  ;  he  caused  Phineas  also  to  slay  Zimbri 
and  Cosbi  in  the  very  act  of  incontinence  ;  he  suffered  a  silly  seam- 
ster  with  her  shears  to  thrust  through  Walter  a  popish  Bishop  of 
Hereford,  that  would  have  forced  her  to  folly. 

The  proverb  is  true,  that  the  best  end  of  such  as  shall  continue 
still  in  these  foul  sins,  is  pox  and  penury. 

"  Nuda  Venus  picta  est,  nudi  pinguntur  amores  : 
Nam  quos  nuda  capit,  nudos  amittat  oportet." 

In  naked  beauty,  thriftless  Venus  reigns, 
And  naked  loves  compose  her  charming  trains  : 
And  they,  who,  in  her  service,  youth  and  virtue  spend, 
Naked  and  abject,  meet  a  fearful  end. 

Now  for  "  oppression  and  defrauding  our  brethren  in  bargaining," 
it  is  very  remarkable,  that  God  in  all  the  New  Testament  is  called 
but  once  the  Lord  of  Hosts,  and  that  is  an  avenger  of  these  sins, 
"  Behold,  the  hire  of  the  labourers,  which  have  reaped  your  fields 
(which  is  of  you  kept  back  by  fraud,)  crieth,  and  the  cries  of  them 
that  have  reaped  are  entered  into  the  cars  of  the  Lord  of  Hosts." 
Aquin  notes  in  his  commentaries  upon  the  text  of  St.  James,  that 
there  be  but  four  kinds  of  crying  sins  mentioned  in  all  the  Scrip- 
tures, according  to  that  old  distichon : 

"  Calamitat  in  Coelum  vox  sanguinus  et  Sodomorum, 
'  Vox  oppressorum,  merces  retenta  laborum." 


THE  SECOND  SUNDAY  IN  LENT.  397 

The  workman's  dues,  the  oppressor's  wrongs, 
The  guilt,  that  to  the  Sodomite  belongs, 
The  murderer's  cruel  plot  and  crimson  stain, 
These,  all,  in  heaven,  an  audience  obtain. 

Three  of  these  four  are  crying  against  the  covetous  wretch,  as 
being  an  open  oppressor,  a  secret  defrauder,  both  open  and  secret 
murderer  ;  for  when  his  poor  brother  shall  starve  for  want  of  food 
and  clothes,  is  he  not  accessory  to  his  death,  if  not  principal  ?  and 
therefore  the  clamors  of  many  poor  debtors  in  the  dungeon,  of  many 
poor  labourers  in  the  field,  of  many  poor  neighbours  crying  and 
dying  in  the  streets,  enter  into  the  ears  of  the  Lord,  who  being 
Lord  of  hosts,  hath  innumerable  soldiers  ever  ready  to  fight  against 
them  that  fight  against  him  and  his ;  and  so  we  read  that  an  host  of 
frogs  discomfited  oppressing  Pharaoh,  that  an  host  of  lice  devoured 
cruel  Herod,  that  an  host  of  rats  eat  up  covetous  Hanno :  but  the 
magistrates  are  God's  especial  lieutenants  in  this  battle,  and  there- 
fore by  God's  appointment,  Jehu  King  of  Israel  brake  Jezebel's 
neck,  for  taking  away  Naboth's  wife,  that  Ahab  her  husband  might 
enjoy  his  vineyard,  1  Kings  xxi.,  and  Catellus,  a  British  king,  hanged 
up  all  oppressors  of  the  poor,  for  example :  King  Edward,  commonly 
called  good  King  Edward,  banished  them  all  his  lands.  And  albeit 
sometimes  the  great  thieves  hang  up  the  little  thieves,  as  Diogenes 
unhappily,  yet  God  at  his  general  assize  will  avenge  these  things, 
when  as  he  shall  say  to  such  as  omitted  only  the  works  of  mercy, 
much  more  to  such  as  have  committed  acts  of  cruelty,  "  depart  from 
me  ye  cursed  into  everlasting  fire,  prepared  for  the  devil  and  his 
angels."  What  then  shall  the  muck- worm  gain  by  purchasing  an 
earthly  lordship,  and  losing  an  heavenly  kingdom  ?  What  shall  the 
fornicator  get,  enduring  an  ocean  of  torture  for  a  drop  of  pleasure? 
••' Momentaneum  est,  quod  delectat ;  eternum  quod  cruciat:"  the 
pleasure  is  short,  the  pain  eternal.  Gregor.  0  that  men  would  for- 
get the  beginning,  and  only  belioli  the  end  of  these  delights,  and 
consider  here  with  our  Apostle,  that  "  God  is  an  avenger  of  such 
things." 

It  is  written  of  Lysimachus,  that  having  his  city  besieged,  and 
himself,  together  with  his  whole  army,  being  in  extreme  danger  of 
perishing  by  thirst,  in  exchange  of  a  cup  of  cold  water,  he  delivered 
up  the  keys  of  his  city  to  his  enemy,  which  cold  comfort  he  had  no 
sooner  tasted,  but  his  tongue  betrayed  the  grief  of  his  heart,  saying  : 
"  0  that  in  lieu  of  so  momentary  a  pleasure,  I  should  be  made  of  a 
sovereign  a  servant,  of  a  king  a  captive  !"     0  that  every  sinner 


398  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

would  apply  tins,  and  meditate  with  Jerome,  "  The  pleasure  of  for- 
nication is  short,  but  the  pain  of  the  fornicator  is  perpetual." 

"God  hath  not  called  us  unto  uncleanness,  but  unto  holiness." 
Every  man  must  continue  in  that  calling,  whereunto  he  is  called ; 
and  therefore  seeing  we  are  called  to  be  saints,  and  have  escaped 
from  the  filthiness  of  the  world,  through  the  knowledge  of  the  Lord, 
and  of  the  Saviour  Jesus  Christ,  we  may  not  with  the  sow  return  to 
the  mire,  nor  with  the  dog  to  the  vomit,  and  therefore  let  us  pray 
with  the  Church  ;  "Almighty  God  which  dost  see  that  we  have  no 
power  of  ourselves  to  help  ourselves ;  keep  thou  us  both  outwardly 
in  body,  and  inwardly  in  soul,  that  we  may  be  defended  from  all 
adversity,  which  may  haj^pen  to  the  body,  and  from  all  evil  thoughts 
which  may  assault  and  hurt  the  soul,  through  Jesus  Christ,"  &c. 


THE  GOSPEL. 


Matt.  xv.  21. — "  Jesus  went  thetice,  and  departed  into  the  coasts  of 
Tyre  and  Sidon :  and  behold  a  ivoman  of  Canaan"  ^e. 

T     ^,  .  n        1  r  works  of  Christ  f  Justice. 

In  this  one    Gospel  J  <^  ,  ^ 

observe  two  great   j  ^  y 

^  virtues  of  a  Christian  }  ^ 


ove. 


All  the  ways  of  God  are  mercy  and  truth ;  the  two  pillars  of 
his  kingdom  are  justice  in  punishing,  and  mercifulness  in  giving 
grace,  forgiving  sin.  Christ  here  showeth  his  justice  in  leaving  the 
most  ungrateful  Jews,  and  coming  into  Tyrus  and  Sidon,  countries  of 
the  Gentiles  ;  and  this  should  terrify  us,  in  that  our  unthankfulness 
hath  worthily  deserved  that  Christ  should  depart  from  our  coasts 
in  some  new  found  land,  taking  his  word  from  us,  and  bestowing  it 
upon  a  people,  that  will  bring  forth  better  fruit  thereof. 

Christ's  mercy  doth  appear,  first,  generally,  towards  all  the  Gen- 
tiles in  making  them  his  people  who  were  no  people,  a  favour  in 
other  ages  unknown  to  the  sons  of  men,  as  it  is  now  revealed  unto 
his  holy  Apostles  and  preachers  by  the  Spirit,  that  the  Gentiles 
also  should  be  inheritors,  and  of  the  same  body,  and  partakers  of 
God's  promise  in  Christ  by  the  Gospel ;  more  particularly  towards 
this  Canaanite  woman,  in  hearing  her   prayers    and   helping  her 


THE   SECOND   SUNDAY   IN   LENT.  399 

child :  and  this  may  comfort  us,  in  that  the  Lord  over  all,  is  rich 
unto  all  them  that  call  upon  him. 

The  two  chief  virtues  of  a  Christian  are  faith  and  love,  both  are 
most'eminent  in  this  woman  ;  her  faith  is  such  as  that  our  Evange- 
list reports  it  with' an  ecce,  "  behold  a  woman  of  Canaan ;"  it  is 
strange  that  a  woman,  and  not  a  Jew,  but  a  Gentile,  and  among  all 
the  Gentiles  of  the  most  accursed  and  wicked  nation,  a  Canaanite, 
should  have  such  a  measure  of  faith,  as  to  conquer  not  only  the 
world,  but  also  the  lord  of  the  world :  for,  whereas  it  was  showed  in 
the  Gospel  appointed  for  last  Sunday,  that  Christ  in  a  duel  overcame 
the  devil :  it  is  said  in  the  Gospel  for  this  Sunday,  that  a  silly  wo- 
man overcame  Christ,  not  by  force,  but  by  faith. 

"  Have  mercy  on  me,  0  Lord,  thou  Son  of  David."  These  words 
intimate  Christ's  oflBce,  natures,  and  person  ;  have  mercy,  shows  his 
office,  for  he  came  to  preach  good  tidings  unto  the  poor,  to  bind  up 
the  broken  hearted,  to  comfort  all  that  mourn,  to  visit  and  redeem 
his  people:  the  word  Lord  his  divine  virtue:  Son  of  David,  his 
human  ;  both  together,  one  Christ,  not  by  confusion  of  substance, 
but  by  unity  of  person  :  this  preamble  then  insinuates  her  faith  to 
be  sound,  in  that  she  went  not  for  help  to  Beelzebub,  as  Ahaziah, 
nor  to  witches  as  Saul ;  nor  to  Christ's  Apostles,  as  the  father  of 
the  lunatic  child,  Matt.  xvii.  16 ;  but  she  came  and  cried  unto  the 
Messiah  himself,  believing  that  he  was  able  to  help,  because  the 
Lord ;  and  willing,  because  the  Son  of  David.  See  before,  Gospel 
Sunday  after  Christmas. 

„      ,  .,,  f  fruit  thereof,  verses  22,  23,  24,  25,  26,  27. 

Her  faith  ap-  r-r,      i     ,/r\  ^  •    a 

1     ,    /     ,  (  Parol :  "  0  woman  great  is  thy 

pears  also  to  be  ^  ,  ,.  p.,,   ,,  o  ./ 

commendation  J       laith. 

of  Christ      1  Real :  "  Her  daughter  was  made 

1       whole  even  the  same  time." 

/'I.  Discreet. 
The  principal  fruits  of  her  faith  here  mentioned  y^'  -p, 

are  worshipping  and  praying,  and  that  is  commend-  <^o"  tt      it' 

ed  in  four  respects,  as  being  J'  p       ,     * 

Her  devotion  was  discreet  in  regard  of  matter  and  manner.  For 
matter  ;  in  praying  for  that  only  which  was  most  fit  for  her  to  beg, 
and  Christ  to  give,  to  wit,  mercy,  miserere ;  this  is  her  total  sum, 
Mercy  good  Lord,  Lord  help.  The  philosopher  said  truly,  that  a 
wise  man  ever  begins  at  the  end ;  and  therefore  this  woman  was 
very  wise  to  begin  her  prayer  with  that  which  is  the  end  of 


great  by  the 


400  [the  official  calendar  of  the  church. 

praying,  "  Have  mercy  on  me  good  Lord."  Christ  is  faithful  and 
cannot  deny  himself,  saith  Paul ;  the  which  text  is  wittily  glossed ; 
if  we  desire  Avorldly  wealth,  he  may  deny,  for  that  is  not  himself ;  if 
we  desire  revenge,  he  may  deny,  for  that  is  not  himself:  if  we  de- 
sire preferment,  he  may  deny,  for  that  is  not  himself;  but  if  we 
desire  mercy,  then  he  cannot  deny,  for  that  is  himself.  "  Thou,  0 
God,  art  my  refuge  and  my  mercy  ;"  the  Father  of  mercies,  and 
therefore  he  cannot  deny  himself.  Lord  I  do  not  allege  my  merit, 
but  expect  and  only  respect  thy  mercy. 

Again,  she  was  discreet  for  the  manner,  using  not  so  much  bab- 
bling of  the  mouth  as  devotion  of  the  mind  ;  her  petition  was  a  very 
brief,  containing  an  ocean  of  matter  in  a  little  current  of  speech, 
••have  mercy  on  me.  Lord  help  me."  Lycurgus  enjoined  the  people 
to  offer  little  sacrifices  unto  their  gods  ;  for,  saith  he,  they  respect 
more  the  inward  affection  than  the  outward  action ;  a  rule  which 
our  Master  Christ  hath  given  us  in  the  sixth  of  Matt.,  "When  ye 
pray,  use  not  much  babbling;"  a  word  is  enough  to  the  wise,  more 
than  enough  to  a  friend.  Almighty  God  is  wisdom  itself,  knowing 
our  need,  mercy  itself,  and  hears  the  very  groans  of  his  servants, 
albeit  they  be  not  expressed  and  uttered  distinctly :  this  woman 
therefore  dealt  discreetly  considering  the  person  of  Christ,  and 
shortness  of  time,  and  inconvenience  of  place,  to  beg  in  a  few  words, 
have  mercy  on  me. 

2.  Her  praying  was  earnest  and  fervent :  it  is  said  in  the  text 
twice,  that  she  cried,  and  this  cry  was  not  so  much  the  lifting  up 
of  her  voice,  as  of  her  heart ;  of  which  kind  of  cry,  God  said  unto 
Moses,  Exod.  xiv.  15,  "  Wherefore  criest  thou  unto  me?"  So  David 
in  his  Psalms  often,  "  I  cried  unto  the  Lord,  and  called  upon  him 
with  my  whole  heart."  So  Paul,  "  I  will  pray  with  the  spirit,  I 
will  pray  with  understanding  also."     See  before  Magnificat. 

3.  She  was  humble  in  her  devotion,  holding  this  opinion,  that 
we  cannot  attribute  too  much  unto  God,  nor  too  little  unto  our- 
selves :  and  therefore  though  Christ  called  her  dog,  she  called  him 
Lord,  extolling  him  who  did  extenuate  her,  and  so  Christ  regarding 
the  lowliness  of  his  handmaid,  calls  her  no  more  dog,  but  woman ; 
and  whereas  at  the  first  he  did  answer  nothing,  at  the  last  he 
granted  everything  that  she  desired:  "  0  woman,  be  it  unto  thee 
even  as  thou  wilt." 

4.  She  was  constant  in  her  suit,  not  discouraged  either  with 
Christ's  denial  or  delay,  but  continually  followed  him  and  his,  until 
herself  was  heard,  and  her  daughter  healed.  Christ,  for  the  greater 
manifestation  of  her  faith  and  patience,  made  three  great  stops  in 


THE  SECOND  SUNDAY  IN  LENT.  401 

granting  her  request.  First,  he  doth  neglect  her,  answering  not  a 
word,  verse  23.  Then  deny  her,  verse  24  ;  "I  am  not  sent  but  to 
the  lost  sheep  of  the  house  of  Israel."  Thirdly,  reproach  her,  as 
she  might  happily  construe  him  :  "  It  is  not  meet  to  take  the  child- 
ren's bread,  and  cast  it  to  dogs."  And  yet  her  faith  was  so  strong, 
that  she  takes  a  good  hint  by  Christ's  worst  word,  and  entangles 
him,  as  it  were,  in  his  own  saying ;  truth,  Lord,  I  am  a  dog,  and 
therefore  I  will  do  like  a  dog,  never  depart  from  my  master's  heels 
until  I  am  rewarded.  A  spaniel  will  quest,  when  he  doth  espie 
game ;  neither  can  I  hold  my  peace  when  I  see  such  advantage ; 
the  dog  will  soon  cure  the  sore  which  he  can  lick  with  his  tongue  : 
give  me  leave  to  speak  then,  0  Lord ;  I  am  no  Jew,  and  therefore 
because  no  child,  I  look  for  no  bread,  but  yet  as  a  dog  I  may  well 
expect  ''crumbs  from  my  master's  table;"  albeit  your  greatest 
miracles  and  mercies  are  for  the  Jews,  your  own  countrymen  and 
peculiar  people,  yet  you  may  well  act  a  little  miracle,  cast  out  one 
devil,  show  a  small  favour  to  me  who  am  a  Canaanite ;  I  crave  not 
a  loaf,  I  beg  only  fragments,  one  crumb,  one  dram  of  thy  mercy : 
"  Lord  help  me." 

It  is  well  observed,  that  Satan  assaults  our  faith  and  hope  with 
these  two  suggestions  especially :  first,  that  in  regard  of  our  mani- 
fold sins  and  iniquity,  we  be  most  unworthy  to  receive  any  favour 
from  God :  secondly,  that  howsoever  we  serve  God  in  holiness  and 
righteousness  all  the  days  of  our  life,  yet  happily  we  do  not  belong 
to  the  number  of  God's  elect :  he  doth  pass  by  many  notable  men, 
as  Augustus,  Cato,  Socrates,  and  elects  Magdalen,  an  harlot,  Mat- 
thew, a  publican,  Zaccheus,  an  oppressor,  yea,  the  thief  upon  the 
cross.  This  woman  is  assaulted  here  with  these  two  temptations  : 
in  that  Christ  at  the  first  answered  nothing,  and  after  compared 
her  to  a  dog ;  she  might  imagine  that  she  was  no  way  worthy  to 
receive  comfort.  Secondly,  she  might  fear  that  she  did  not  apper- 
tain to  God's  election,  because  the  Saviour  of  the  world  said,  "  I 
am  not  sent  but  to  the  lost  sheep  of  Israel,"  and  yet  her  faith  is  so 
great,  that  the  more  she  feels  her  own  misery,  the  more  she  seeks 
after  Christ's  mercy ;  so  we  must  say  with  Paul,  if  at  any  time  we 
fall  into  the  like  temptation,  "  where  sin  aboundeth,  there  grace 
aboundeth  much  more  ;"  for  our  sins  in  regard  of  themselves  are 
finite,  but  the  grace  of  God  is  infinite :  rob  not  then  God  of  his 
glory,  make  not  his  goodness  less  than  thy  wickedness ;  howsoever 
thou  be  not  so  faithful  as  Abraham,  so  patient  as  Job,  so  penitent 
as  David,  yet  cease  not  to  cry  with  this  woman,  "  0  Lord,  thou  Son 
of  David,  have  mercy  on  me." 


402  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

If  the  common  enemy  shall  besiege  the  castle  of  our  comfort  with 
that  other  suggestion,  as  that  the  number  of  God's  elect  children  is 
small,  some  few  lost  sheep  of  Israel,  a  little  flock,  then  answer  with 
this  woman  here,  that  the  crumbs  of  God's  mercy  belong  to  the 
Gentiles  as  well  as  to  the  Jews ;  and  with  Paul,  that  all  believers 
are  Israelites :  and  with  Augustine,  that  all  faithful  heathen  are 
more  Israel  than  Israel  itself ;  that  the  promises  of  God  touching 
our  salvation  are  general,  as  Rom.  x.  12 ;  "  He  that  is  Lord  over 
all,  is  rich  unto  all."  And  Matt.  xi.  28;  "  Come  unto  me  all  ye 
that  are  heavy  laden,  and  I  will  ease  you;"  at  least  indefinite,  not 
excluding  any  particular  man ;  "  For  God  so  loved  the  world,  that 
he  gave  his  only  begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  life  everlasting."  But  I  believe  and 
call  upon  him :  ergo,  I  am  included  in  the  generality,  not  excluded 
elsewhere  through  any  particularity. 

For  albeit  my  name  be  not  written  in  the  covenant  of  grace  par- 
ticularly, yet  grace  is  offered  to  me  particularly,  first  in  baptism, 
then  in  the  Lord's  Supper,  often  in  hearing  of  God's  holy  word  ;  so 
that  except  by  doubting  I  cut  off  myself,  I  am  sure  to  be  concluded 
in  God's  general  pardon ;  I  may  not  curiously  search  into  his  secret 
counsel,  but  I  know  this  to  be  his  revealed  will,  and  therefore  my 
heart  is  surely  set,  so  long  as  I  have  any  being,  to  call  upon  him 
and  cry  after  him,  as  the  woman  of  Canaan,  "  have  mercy  on  me, 
0  Lord,  thou  Son  of  David."  Now  the  practices  of  holy  men  and 
women  are,  as  it  were,  commentaries  upon  the  commandments  of 
God,  and  many  of  them  are  recorded  in  sacred  history  for  our 
instruction  and  example,  that  being  compassed  about  with  so  great 
a  cloud  of  witnesses,  we  might  cast  away  everything  that  pressetli 
down  and  the  sin  that  hangeth  so  fast  on,  and  so  run  with  patience 
the  race  that  is  set  before  us. 

And  surely  the  Church  hath  allotted  this  history  for  this  time, 
because  religious  fasting  consists  in  hearty  prayer  and  unfeigned 
humiliation  for  our  sin.  This  Sunday  was  called  heretofore  Domi- 
nica reminiscere  ;  let  us  therefore  remember  and  learn  by  this  good 
woman,  how  to  be  devout  all  the  Lent,  all  the  year,  praying  dis- 
creetly, fervently,  humbly,  constantly,  never  leaving  Christ  until 
he  bless  us,  until  some  crumbs  of  mercy  fall  from  his  table. 

"His  disciples  came  and  besought  him."  As  the  snow  which 
falls  upon  the  mountain  being  dissolved  into  water  by  the  beams  of 
the  sun,  and  descending  upon  the  valley,  maketh  it  give  her  increase, 
but  being  deprived  of  the  sun's  heat,  remains  congealed  and  unpro- 
fitable ;  so  such  as  are  in  high  places,  as  it  were  mountains,  in  court 


THE   SECOND    SUNDAY   IN   LENT.  403 

and  country,  upon  whom  the  favour  of  God  and  the  king  shine 
most,  ought  not  to  be  frozen  in  charity,  but  to  have  the  bowels  of 
piety  and  pity  melt  for  the  good  of  their  inferior  brethren.  I  will 
not  here  dispute  whether  the  disciples  out  of  love  besought  Christ, 
or  only  for  her  importunity,  who  cried  after  them  and  so  was  trouble- 
some to  them.  Howsoever,  it  is  absurd  upon  this  foundation  to 
build  invocation  of  angels  and  saints.  It  is  lawful  to  pray  the 
saints  living  to  pray  for  us,  as  here  we  have  a  pattern,  and  in  the 
fifth  of  St.  James  a  precept,  "  pray  one  for  another :"  but  for  invo- 
cating  saints  dead,  there  is  neither  promise,  nor  example,  nor  war- 
rant in  all  God's  Holy  Bible,  which  is  our  light  and  lantern. 

Again,  the  Romish  Church  hath  canonized  many  for  Saints,  who 
can  be  no  better  than  devils ;  as  Alexander  the  Third  reprehended 
some  for  giving  the  honour  of  a  Martyr  to  one  that  died  drunk ; 
and  as  Bellarmine  confesseth  out  of  Sulpitius,  the  people  did  long 
time  devoutly  celebrate  one  for  a  Martyr  who  was  a  thief,  and  after 
appeared  and  told  them  that  he  was  damned.  So  the  Papists  adore 
Papias  a  Millenarian  heretic :  St.  Saunders  an  open  rebel,  and 
others,  who  were  neither  Saints  in  heaven,  nor  men  on  earth,  as 
St.  Christopher,  St.  George,  St.  Catharine,  Quiriacus,  and  that 
which  often  makes  me  merry.  Father  Parsons,  whom  Ribadaneira 
calls  a  perpetual  Martyr  all  his  life,  must  be  worshipped  even  of 
the  secular  Priests,  as  a  Saint  after  his  death.  See  Gospel,  Dom. 
5,  after  Easter. 

"  0  woman,  great  is  thy  faith."  0  is  an  interjection  of  marvel- 
ing ;  but  it  is  a  wonder  how  Christ,  who  knows  all  things,  should 
wonder  at  anything,  how  he  that  gave  this  faith  unto  this  woman, 
should  admire  this  faith  in  this  woman.  Answer  is  made  by  some, 
that  Christ  did  wonder  not  as  God,  but  as  man,  in  which  respect 
his  experimental  knowledge  was  increased  daily.  But  I  think  with 
other  Expositors,  that  Christ  is  said  here  to  wonder,  as  God  else- 
where, to  be  compassionate  and  angry ;  not  that  there  is  any  such 
perturbation  in  God  as  wrath  and  anger,  but  that  in  punishing  he 
doth  behave  himself  like  one  that  is  angry  ;  so  Christ  did  wonder 
in  show,  to  make  us  wonder  in  deed,  that  he  might  hereby  stir  us 
up  highly,  to  commend  and  imitate  the  great  faith  of  this  woman ; 
as  Augustine  pithily,  '^^  These  words  '  0  woman,  great  is  thy  faith,' 
are  not  signs  of  an  ignorant  mind,  but  of  a  skilful  master  :"  her 
faith  did  not  astonish  him,  but  admonish  us  only  for  whose  learning 
they  were  first  spoken,  and  after  written; 

And  it  is  worth  our  further  observation,  that  Christ  did  not  won- 
der at  the  faith  of  any  Jew,  but  at  the  faith  of  the  Gentiles  only. 


404  THE   OFFICIAL   CALENDAR    OF   THE   CUURCH. 

to  wit,  at  tlic  faltli  of  the  Centurion,  Matt,  viii.,  and  at  the  faith  of 
this  woman  in  this  place ;  the  reason  hereof  is  plain,  because  the 
Gentiles  in  old  time  were  strangers  from  the  covenant  of  promise, 
without  hope,  without  God  in  the  world.  That  all  people  therefore 
should  be  God's  people,  is  the  doing  of  the  Lord,  and  it  ought  to  be 
wonderful  in  our  eyes  ;  our  Saviour  here  did  wonder  a  little,  that 
we  might  wonder  much,  acknowledging  and  magnifying  his  mercy 
toward  us. 

"Woman."  After  it  was  once  manifest,  that  she  was  no  longer 
an  infidel,  but  a  believer,  Christ  calls  her  no  more  dog,  but  woman. 
Hence  we  may  learn  to  censure  men,  not  as  they  have  been,  but  as 
they  are  ;  when  new  virtues  arise  in  the  place  of  old  vices,  highly 
to  commend  them  in  our  styles,  as  Christ  here  this  woman,  "  0 
woman,  great  is  thy  faith." 

It  is  able  to  put  the  very  life  of  religion  into  the  hearts  of  women, 
to  see  that  every  little  duty  of  theirs  is  so  well  accepted  of  God, 
and  remembered  in  his  books,  as  the  little  kindness  of  Rahab  in 
entertaining  the  spies  of  Joshua ;  the  little  meal  which  the  widow 
of  Sarepta  spent  upon  Elijah  ;  the  little  chamber  which  the  Shuna- 
mite  provided  for  Elijah ;  the  little  mite  which  the  widow  cast  into 
the  treasury ;  Mary's  box  of  ointment,  the  diligence  of  Martha,  the 
faith  of  this  woman.  And  therefore  let  not  them  complain  too 
much  of  their  weakness,  nor  others  condemn  too  much  their  wicked- 
ness ;  let  not  them  complain,  either  of  nature  or  grace ;  not  of 
nature,  for  as  the  Martyr  Julitta  said,  exhorting  women  to  con- 
stancy, they  be  made  of  the  same  matter  with  men,  not  only  flesh 
of  the  flesh,  which  is  weak,  but  also  bone  of  the  bone,  which  is 
strong ;  not  of  grace,  "  for  in  Christ  Jesus  there  is  neither  male 
nor  female;"  though  women  in  regard  of  their  sex  be  weak,  yet 
they  be  strong  in  the  Lord,  and  in  the  power  of  his  might,  able  to 
do  all  things  through  the  help  of  Christ :  so  we  read  that  Esther 
was  renowned  for  her  zeal,  Judith  for  her  valour,  the  Queen  of 
Saba  for  her  wisdom,  Rebecca  for  her  discreet  carriage,  Sarah  for 
her  obedience,  Rachel  for  her  amiableness,  and  here  this  woman  is 
a  map  of  patience  and  mirror  of  faith,  "  0  woman,  great  is  thv 
faith  !" 

"  Great."  In  comparison,  as  the  disciples'  faith  is  elsewhere 
called  little  ;  the  disciples'  faith  was  little,  considering  their  great 
master ;  and  this  woman's  faith  was  great,  considering  her  little 
means  of  instruction.  A  little  faith,  so  little  as  a  grain  of  mustard, 
and  that  implicit,  confused,  and  infolded,  is  sufficient  for  some  men 
at  some  time,  to  wit,  in  the  beginning  of  their  conversion,  and  in 


THE   SECOND    SUNDAY   IN   LENT.  405 

the  hour  of  some  grievous  temptation ;  but  where  God  doth  give 
greater  means,  he  looks  for  a  greater  measure ;  where  he  bestoweth 
a  greater  portion  of  grace,  there  he  doth  expect  a  greater  propor- 
tion of  goodness.  Little  faith  in  this  untaught  woman  was  great ; 
it  was  well  for  her  that  she  was  a  dwarf  in  belief ;  but  in  this  great 
sunshine  of  the  Gospel,  it  behooveth  us  to  be  like  Saul,  higher  than 
others  bj  the  shoulders ;  it  is  required  of  us  assuredly,  that  we  go 
from  virtue  to  virtue,  and  grow  from  faith  to  faith,  &c. 

"  Thy  faith."  Christ  healed  the  child  through  the  faith  and  in- 
vocation of  the  mother :  thy  great  faith  hath  made  thy  daughter 
whole.  Let  no  man  doubt  then  but  that  the  prayer  and  faith  of  our 
common  mother  availethmuch  in  catechizing  and  baptizing  children. 
If  the  petition  of  a  private  mother  was  so  forcible,  then  undoubtedly 
the  devotion  of  the  public  congregation  shall  prevail  much  more  : 
and  indeed  this  woman  is  a  lively  picture  of  the  Church,  resembling 
her  tender  care,  beseeching  Christ  daily  to  take  pity  on  her  poor 
children,  grievously  vexed  with  the  devil  and  his  angels. 

"Be  it  unto  thee  even  as  thou  wilt."  In  that  he  saith  not,  0 
woman,  go  thy  way,  thy  daughter  is  well,  or  the  devil  is  gone  out  of 
thy  daughter,  as  St.  Mark  reports  it,  but  further,  "  0  woman  be  it 
unto  thee  even  as  thou  wilt ;"  observe  the  power  of  faith  and  gra- 
ciousness  of  Christ ;  the  power  of  faith,  in  that  all  things  are  pos- 
sible to  him  that  believeth  ;  and  the  rich  mercy  of  Christ,  who  is  so 
good  as  his  word,  yea  better  than  his  promise :  for  whereas  he  said, 
'''  ask,  and  ye  shall  have,"  this  woman  asking  in  faith  had  more  than 
she  did  ask  ;  for  whereas  her  suit  was  for  one  thing,  namely  that 
her  child  might  be  made  whole,  Christ  granted  her  more,  "  be  it  unto 
thee  even  as  thou  wilt."      See  Gospel,  Dom.  19,  post.  Trinit. 

Hitherto  concerning  the  face  of  this  woman.  Her  love  doth  ap. 
pear,  in  saying,  "Pity  me,"  not  "mine,"  regarding  her  child's  mis- 
fortune her  own  misery,  have  mercy  on  me  in  healing  my  daughter. 
It  is  said  truly,  that  necessity  makes  a  man  pray  for  himself,  but 
charity  for  another ;  and  in  charity  the  rule  is  good,  the  nearer  the 
dearer :  and  therefore  seeing  our  children  next  unto  ourselves,  and 
our  wives  our  other  selves,  are  nearest  unto  us,  it  is  good  reason 
we  should  wish  them  all  good,  especially  that  they  may  be  dispos- 
sessed of  the  devil. 

So  many  sins  are  so  many  fiends  in  every  man,  and  some  devils 
cannot  be  cast  out  but  by  fasting  and  prayer.  It  is  our  duty  to 
conjure  the  spirit  of  uncleanness,  and  other  foul  fiends  out  of  our 
children  in  their  young  years  :  "If  thou  have  sons,  instruct  them, 
and  hold  their  neck  from  their  youth."     Albeit,  this  Canaanite  did 


406  THE    OFFICIAL   CALENDAR   OF   THE    CHURCH. 

suffer  patiently  wliatsoever  Christ  and  his  disciples  either  said  or 
did  in  reproaching  her  nation,  and  repelling  her  suit,  yet  she  could 
not  endure  this  one  thing,  that  a  devil  at  her  own  house  should 
possess  her  own  child ;  mark  the  parts  and  passions  of  her  speech. 
"  0  Lord,  thou  Son  of  David,  have  mercy,"  &c.,  (able,  because 
'  Lord ;'  willing,  because  the  *  Son  of  David,'  who  was  the  son  of  a 
heathen  woman,)  "for  my  daughter  is  piteously  vexed  with  a 
devil ;"  it  is  not  a  servant,  but  a  daughter ;  and  not  another's  child, 
but  my  daughter ;  and  she  is  not  only  troubled,  but  vexed ;  and 
that  not  a  little,  but  piteously ;  not  with  a  common  devil,  but  even 
with  a  very  devil.     See  Gospel  Dom.  1,  post.  Epiphan. 


THE  EPISTLE. 

Ephes.  v.  1 — •'•'  Be  ye  followers  of  Crod,  as  dear  children,''  ^^c. 

The  first  words  of  this  chapter  agree  with  the  last  words  of  the 
former,  as  a  conclusion  to  the  precedent  exhortation,  "  Be  courteous 
one  to  another  and  tender-hearted,  forgiving  one  another,  even  as 
God  for  Christ's  sake  forgave  you :  be  ye  therefore  followers  of 
God,  in  giving,  in  forgiving ;  walk  in  love,  even  as  Christ  hath 
loved  us,"  &c. 

Whom  we  must  imitate,  "  be  ye  follow- 
ers of  God." 

T       r,-  1      T_  e       ^2.  Wherefore,  because  ye  are  children, 

In  which  observe  four  )  n  ..  i         ,  -n        ,, 

.  n  y      and  "  dear  children, 

pomts  especially:  ^3.  Wherein,  "in  love." 

How,  "  even  as  Christ  hath  loved  us, 
and  given  himself  for  us,"  &c. 

r  a  fact,  "Christ  hath  given  himself  for  us." 
Where  note -J  an  effect,  "An  offering  and  a  sacrifice  of  a  sweet 
(^      savour  to  God." 

God  is  the  first  and  truest  exemplar,  and  therefore  to  be  followed 
first  of  all  and  most  of  all :  "  Ye  shall  be  holy,  because  I  am  holy;" 
"  Be  you  perfect,  as  your  Father  in  heaven  is  perfect ;"  "  Be  ye 
merciful,  as  your  Father  in  heaven  is  merciful."  See  Epist.  Dom.  i. 
post  Epiphan.  and  Gospel,  Dom.  iv.  post  Trinit. 


In  imitation  two 
things  are  princi- 
pally required : 


THE  THIRD  SUNDAY  IN  LENT.  407 

Action,  for  it  is  not  enough  highly  to  commend 
and  admire  the  pattern  we  propound  for 
imitation,  except  we  follow  it  indeed. 

Affection,  following  with  a  desire  to  follow,  for 
it  is  not  enough  to  forgive,  because  we  cannot 
opportunely  revenge ;  this  is  not  to  follow  God 
in  love,  for  he  can  as  he  list  crush  sinners  in 
pieces  as  a  potter's  vessel,  but  we  must  forgive 
with  a  mind  to  forgive,  with  a  tender  heart, 
"  even  as  God  for  Christ's  sake  forgiveth  us." 

"As  dear  children."  Imitation  doth  become  two  sorts  of  men 
especially,  scholars  and  children:  scholars,  John  xiii.  13.  "Ye 
call  me  master  and  Lord,  and  herein  ye  say  well :  if  then  I  your 
Lord  and  master  have  washed  your  feet,  ye  ought  also  to  wash  one 
another's  feet ;  for  I  have  given  you  an  example,  that  ye  should  do 
even  as  I  have  done  to  you."  Children,  Matt.  v.  44:  "Love  your 
enemies,  and  bless  them  that  curse  you,  that  ye  may  be  the  children 
of  your  Father  in  heaven."  If  it  be  comely  and  commendable  for 
natural  children,  much  more  for  adoptive  by  grace,  to  follow  the 
manners  and  examples  of  their  most  merciful  Father,  as  being  not 
only  children,  but  dear  children.  "  Dear,  because  of  the  likeness 
to  the  Creator ;  dearer,  because  of  the  features  of  their  regenera- 
tion ;  dearest,  because  of  their  beauty  in  glorification."     Gorran. 

The  word  d^artj^r'oj,  signifieth  not  only  dilectum,  but  diligibilem, 
one  that  induceth  another  to  love  him:  here  then  is  another  argu- 
ment included ;  the  more  we  follow  God,  the  more  God  loveth  us, 
even  the  nearer  the  dearer :  if  ye  draw  near  to  God,  saith  St. 
James,  he  will  draw  near  to  you;  be  ye  therefore. followers  of  God 
as  children,  as  dear  children,  especially  because  most  dear  when  ye 
most  imitate. 

"And  walk  in  love."  We  must  imitate  Christ,  not  in  miracles 
but  in  morals,  in  his  love  principally,  for  that  is  above  all  his  works  ; 
he  doth  not  say,  talk  of  love,  but  walk  in  love,  the  whole  course  of 
our  living  must  be  loving;  all  that  we  do,  that  we  say,  must  begin, 
continue,  and  end  in  love :  when  we  run  courses  without  it,  every 
step  is  out  of  the  way  to  God,  for  God  is  love ;  this  our  love  must 
not  be  dissembling,  but  "true  love,"  saith  St.  John,  dilectio  mera, 
saith  Martin  Luther,  an  hearty  plain  working  love. 

"Even  as  Christ."  It  is  well  observed,  that  ^^a^wj  here  doth  not 
imply  an  equality,  but  a  quality ;  we  must  love  one  another  as  Christ 
loved  us,  as  for  the  manner,  not  for  the  measure ;  the  love  of  Christ 


408  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

passeth  all  knowledge ;  "  God  so  loved  the  world,  that  he  gave  his 
only  begotten  Son,"  so  much  as  no  tongue  can  tell,  or  heart  con- 
ceive how  much,  as  being  infinite  for  greatness  and  goodness :  on 
the  contrary,  man's  love  is  inconstant,  weak,  mixed  with  self-love, 
yet  we  must  imitate  God  as  dear  children ;  a  little  child,  though  he 
cannot  tread  in  the  steps  of  his  Father,  yet  he  may  walk  in  the 
path  of  his  Father,  as  Virgil  wrote  of  Ascanius  following  ^neas : 

" sequiturque  patrem  non  passibus  sequis." 

In  like  sort  we  must  follow  God,  albeit  we  cannot  overtake  him  in 
goodness ;  we  must  walk  in  love,  even  as  Christ  loved  us,  howsoever 
we  cannot  set  so  great  paces  as  he,  for  he  made  for  our  sake  but 
one  stride  from  the  clouds  into  the  cradle,  and  but  another  from 
the  cross  to  the  crown ;  to  come  from  the  bosom  of  his  Father  into 
the  womb  of  his  mother,  was  a  wonderful  stride  ;  so  was  his  ascend- 
ing from  hell  to  heaven,  a  very  great  stride ;  we  cannot  then  love 
others  as  much  as  Christ  loved  us ;  a'ld  yet  we  must  walk  in  love, 
run  so  fast  and  stride  so  far  as  we  can ;  for  if  there  be  first  a  will- 
ing mind,  it  is  accepted  according  to  that  a  man  hath,  and  not 
according  to  that  he  hath  not. 

When  a  man  is  delivered  from  some  dangerous  and  desperate 
sickness,  he  will  ever  love  the  very  name  of  the  medicine;  by 
Christ's  love  men  are  cured  of  all  their  sores,  of  all  their  sins,  and 
therefore  let  us  honour  this  salve,  let  us  apply  this  unto  others, 
which  hath  done  so  much  good  unto  ourselves,  albeit  we  cannot 
imitate  fully,  yet  let  us  emulate  Christ  in  his  love. 

"Loved."  Not,  but  that  Christ  loveth  us  now,  for  he  saith,  "I 
have  loved  thee  with  an  everlasting  love ;"  but  our  Apostle  speaks 
in  this  sort,  to  distinguish  his  love,  wherewith  he  loveth  us  now, 
from  that  wherewith  he  loved  us,  even  while  we  were  his  enemies, 
as  he  disputes  in  the  fifth  to  the  Romans,  ''For,  if  when  we  were 
enemies,  we  were  reconciled  to  God  by  the  death  of  his  Son,  much 
more  being  reconciled,  we  shall  be  saved  by  his  life." 

"Us."  That  is,  all  us;  "With  God  there  is  no  respect  of  per- 
sons, he  who  excepts  himself  deceives  himself."  Erasmus.  In  this 
one  word  is  enfolded  a  double  reason,  excitiuGi;  us  to  mutual  love. 
1.  He  that  enjoineth  us  to  love,  loved  us  all  first ;  "  this  is  my  com- 
mandment, that  ye  love  one  another,  as  I  have  loved  you."  2. 
Christ  loveth  all  those  whom  he  willeth  us  to  love ;  it  is  meet  we 
should  love  them  heartily,  whom  God  favoureth  highly. 

"  Who  gave  himself  for  us."  Every  word  amplifieth  his  exceeding 
love,  first,  "Who,"  Christ,  God  and  man.  Very  God  of  Very  God,  in 


THE  THIRD  SUNDAY  IN  LENT.  409 

whom  are  hidden  all  the  treasures  of  wisdom  and  knowledge,  the 
Lord  of  Lords,  higher  than  the  highest,  he  it  was  that  loved  us, 
and  so  loved  us,  as  that  he  gave  himself  for  us. 

It  is  said  elsewhere,  God  spared  not  his  own  Son,  but  gave  him 
for  us  all  to  death:  how  then  is  it  true,  that  Christ  gave  himself? 
Our  Saviour  answered  in  the  fifth  of  St.  John,  verse  19:  "What- 
soever the  Father  doth,  the  same  things  also  doth  the  Son."  God 
in  his  eternal  love  decreed  to  give  his  own  Son  for  us,  and  his  Son 
became  obedient  unto  the  death,  even  the  death  of  the  cross.  In 
the  beginning  of  the  book  it  is  written  of  me,  that  I  should  do  thj 
will,  and  lo  I  come  to  do  thy  will ;  as  Paul  applieth  this  unto  Christ, 
Heb.  X.  7.  The  love  then  of  God  the  Father  doth  not  extenuate, 
but  amplify  the  riches  of  Christ's  mercy,  who  gave  himself  for  us. 

"Gave."  This  word  doth  also  magnify  Christ's  love  much,  he 
was  not  compelled  to  die,  but  freely  gave  himself:  '-I  lay  down  my 
life,"  saith  he,  "  No  man  taketh  it  from  me,  I  lay  it  down  of  myself." 
The  Father  gave  the  Son,  the  Son  gave  himself,  Judas  betrayed 
him,  and  the  Jews  crucified  him ;  in  one  and  the  same  tradition 
(as  Augustine  notably')  God  is  to  be  magnified,  and  man  con- 
demned ;  because  God  and  Christ  did  that  out  of  love,  which  Judas 
and  the  Jews  out  of  malice.  "Christ  gave  himself:"  that  asser- 
tion is  therefore  damnable,  that  he  was  a  coward  in  fearing  the 
natural  death  of  the  body,  a  distracted  wretch,  in  suffering  the 
spiritual  death  of  the  soul,  a  brand  of  hell  in  enduring  for  a  time 
the  infernal  death  of  both  body  and  soul ;  for  he  did  undergo  the  first 
death  manfully,  and  overcome  the  other  triumphantly.  I  know 
Christ  did  naturally  fear  death,  otherwise  he  should  not  have  been 
affected  as  an  ordinary  man :  yet  he  willingly  suffered,  otherwise 
he  should  not  have  been  so  well  affected  as  an  ordinary  martyr. 
See  Gospel,  Dom.  10  post.  Trinit. 

"  Himself."  We  are  not  redeemed  with  silver  and  gold;  all  the 
riches  of  Crassus,  of  Solomon,  or  Midas,  all  the  treasures  of  the 
new  world,  of  the  whole  world,  cannot  deliver  one  poor  soul,  that 
will  cost  more,  saith  David,  every  soul  being  more  worth  than  a 
million  of  worlds ;  neither  are  we  saved  by  the  blood  of  bulls  and 
beasts,  all  those  legal  sacrifices  were  but  figures  of  this  fact,  dumb 
shows  of  this  tragedy ;  not  by  the  merits  of  any  mere  man,  for  a 
mediator  between  God  and  man  must  participate  both  natures,  our 
mortality,  God's  immortality;  "lest  on  the  one  hand,  being  like 
man,  he  should  be  far  off  from  God,  or  on  the  other,  like  God  and 
far  off  from  man :  he  therefore  appeared  a  mortal  among  mortals, 
and  just  before  God."     Aug. 


410  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

jSTeithcr  by  the  mediation  of  saints,  for  they  cannot  spare  their 
oil  for  our  lamps,  it  is  impossible  that  they  should  be  the  propitia- 
tion for  our  sin ;  for  the  propitiation  for  sin  knew  no  sin  ;  but  all 
the  saints  of  God,  (Mary  not  excepted,)  were  bred  in  wickedness 
and  brought  forth  in  iniquity,  receiving,  not  giving  palms ;  and 
therefore  the  Papists  are  blasphemous  in  their  absolutions  and 
prayers,  absolving  thus,  Passio  Domini  nostri  Jcsu  Christi,  merita 
beatissimaj  Virginis,  et  omnium  Sanctorum  sint  tibi  in  remissionem 
peccatorum :  "Let  the  passion  of  our  Lord,  the  merits  of  the  Blessed 
Virgin,  and  all  the  saints  be  to  thee  imputed  for  remission  of  sin  :" 
and  Bellarmine  plainly,  the  foundation  of  indulgences  is  the  Church 
treasure ;  the  Church  treasure  consists  of  Christ's  passion,  and  the 
saints'  suflferings ;  and  Eupertus,  speaking  to  the  Virgin  Mary, 
saith,  Ecce,  vivimus  tuis  meritis  ;  "  Lo  !  we  live  by  thy  merits :"  and 
their  Avhole  Church  doth  pray,  Maria,  mater  gratire,  Sancta  virgo 
Dorothea,  tua  nos  virtute  bea,  cor  in  nobis  novum  crea.  Bellar. 
"  Mary,  mother  of  grace,  clothe  us  with  thy  virtue,  create  a  new 
heart  in  us." 

Neither  did  Almighty  God  send  a  glorious  angel  to  redeem  the 
world ;  for  behold,  he  found  no  steadfastness  in  his  servants,  and 
laid  folly  upon  his  angels ;  heaven  is  not  clear  in  his  sight.  Again, 
blessed  angels  cannot  fitly  mediate  between  the  mortal  offender  and 
immortal  Judge,  because  they  be  not  touched  with  the  feeling  of 
our  infirmities  ;  and  therefore,  when  all  other  in  heaven  and  earth 
failed,  Christ  so  loved  us,  as  that  he  gave  himself  for  us  ;  all  him- 
self, his  whole  person,  body  and  soul.  Godhead  and  manhood ;  as 
God  he  satisfied,  as  man  he  suffered,  as  God  and  man  he  saved ; 
although  his  deity  could  not  die,  yet  in  regard  of  the  personal  union 
of  the  two  natures  in  Christ,  "  God  is  said  to  have  redeemed  his 
Church  Avith  his  own  blood,"  Acts  xx.  28;  and  1  Cor.  ii.  8,  "They 
crucified  the  Lord  of  glory." 

So  that  as  the  school  speaks  out  of  Augustine,  totus  Christus, 
albeit  not  totum  Christi,  was  given  for  us,  all  Christ,  for  God  and 
man  is  but  one  Christ. 

"  Solus  homo  non  hoc  unquam  prccstaro  valebat, 
Solus  itemque  Dcus  non  hoc  prccstaro  volebat." — Palladius. 

If  Christ  had  been  man  only,  not  God,  he  could  not  have  done 
so  much  for  us ;  if  only  God  and  not  man,  he  Avould  not  have  done 
so  much  for  us ;  all  Christ  did  die,  but  all  of  Christ  could  not  die, 
for  his  Godhead  is  impassible  ;  Christ  therefore  suffered  in  the  flesh, 
but  if  he  could  have  suffered  in  all,  his  love  surely  was  such,  as  that 


THE  THIRD  SUNDAY  IN  LENT.  411 

he  Tvould,  for  he  saith,  Isaiah  v.  4,  "  What  could  I  have  done  any 
more  to  my  vineyard,  that  I  have  not  done  unto  it?" 

Hereby  have  we  perceived  love,  that  he  laid  down  his  life  for  us. 
"  One  will  scarce  die  for  a  righteous  man,  but  yet  for  a  good  man,  it 
may  be  that  one  dare  die ;  but  God  settcth  out  his  love  toward  us, 
seeing  that  while  we  were  yet  sinners,  Christ  died  for  us."  What 
an  unspeakable  kindness  is  it  for  the  King  of  glory  to  die  for  a 
wretch,  yea,  for  a  worm,  and  that  not  a  loving  worm,  but  for  his 
enemy ;  for  all  men  sufficiently,  for  every  believer  efficiently,  who 
doth  not  only  believe  that  Christ  so  loved  us,  as  that  he  gave  him- 
self for  us  in  gross,  but  more  particularly  with  Paul,  Gal.  ii.  20, 
"  who  hath  loved  me,  and  given  himself  for  me."  Read  with  great 
,  vehemency  these  words  again,  and  again,  "me,"  and,  "for  me." 
Practice  with  thyself,  that  thoumayest  conceive  and  print  this  "me" 
in  thine  heart,  and  apply  it  to  thyself,  not  doubting  but  that  thou 
art  of  the  number  of  those  to  whom  this  ^^'me"  doth  appertain. 

When  I  feel  myself  a  sinner  through  Adam's  transgression,  why 
should  I  not  say,  that  I  am  made  righteous  through  the  righteous- 
ness of  Christ,  especially  when  I  hear  that  he  loved  me,  and  gave 
himself  for  me,  even  for  me  the  greatest  sinner,  and  least  saint : 
"  You  owe  your  whole  life  to  Jesus  Christ,  because  he  gave  his  life 
for  yours :  being  crucified,  he  endured  bitter  things,  lest  you  should 
endure  eternal  bitterness.  Here  speech  fails  ;  even  the  eye  is  not 
able  to  convey  the  mystery  of  his  merit.  When,  therefore,  I  give 
him  all  that  I  am,  all  that  I  can  do,  is  it  not  like  the  planet  giving 
to  the  sun  ?  Behold  the  wounds  of  him  who  hangs  on  the  cross, 
and  let  him  be  painted  in  thy  heart  who  fainted  on  the  cross  for 
thee."     Bernard. 

"An  offering  and  a  sacrifice."  In  the  law  there  were  two  sorts 
of  oblations  unto  God  ;  one  gratulatory  for  the  donation  of  gifts, 
another  expiatory  for  the  condonation  of  sins ;  a  peace-offering,  and 
a  sin-offering ;  cj^otj^opa  signifieth,  as  interpreters  observe,  the  first 
kind ;  Ovcla  the  latter :  in  Christ  then  all  sacrifices  have  their  end, 
"^  giving  himself  for  us  an  offering  and  a  sacrifice." 

Christ  in  his  life  was  an  offering,  in  his  death  a  sacrifice ;  the 
whole  course  of  his  life  was  gratulatory  to  God  in  word  and  deed  : 
in  word,  "I  give  thee  thanks,  0  Father,  Lord  of  heaven  and  earth, 
because  thou  hast  hid  these  things  from  the  wise  and  men  of  under- 
standing, and  hast  opened  them  unto  babes."  "  I  thank  thee, 
Father,  because  thou  hast  heard  me,"  John  xi.  41 :  in  deed,  "  I  have 
glorified  thee  on  earth,  I  have  finished  the  work  thou  gavest  me  to 
do."      "Not  as  I  will,  but  as  thou  wilt,"  was  often  his  prayen 


412  THE   OFFICIAL   CALENDAR    OF   THE   CHURCH. 

always  his  practice  ;  for  he  was  obedient  to  his  Father  in  all  things  ; 
he  was  an  offering  for  us  all  his  life,  but  his  death  especially  Avas  a 
sacrifice  for  our  sins ;  he  died  for  our  sins,  and  was  wounded  for 
our  transgressions,  and  broken  for  our  iniquities.  His  own  self  in 
his  own  body  bare  our  wickedness  on  the  cross,  that  we,  being 
delivered  from  sin,  should  live  in  righteousness :  he  gave  himself 
for  us  often  an  eucharistical,  once  an  expiatory  sacrifice,  doing  for 
us  in  the  first  all  that  we  should  do,  suffering  for  us  in  the  second 
all  that  we  should  suffer,  not  by  identity  of  the  penalty,  but  by  the 
dignity  of  his  person. 

"  To  God."  Hereby  teaching  that  all  sacrifices  arc  due  to  God, 
and  therefore  not  to  be  conferred  upon  false  gods  or  true  saints ; 
again  to  signify  that  God  only  was  to  be  pleased,  his  justice  only 
to  be  satisfied,  in  that  all  sins  are  committed  against  him.  "  Against 
thee  only  have  I  sinned,"  saith  David,  "and  done  this  evil  in  thy 
sight." 

''  Of  a  sweet  smelling  savour."  Almighty  God  hears  all  things 
without  ears,  and  seeth  all  things  without  eyes,  and  doth  all  things 
without  hands ;  and  yet  the  Scripture  for  our  infirmity  doth  speak 
grossly,  attributing  to  him  hands,  and  ears,  and  eyes,  and  here 
smelling,  intimating  that  this  sacrifice  was  acceptable  to  God,  allud- 
ing to  the  sacrifices  of  the  law,  the  perfume  whereof  was  sweet  to 
the  Lord. 

In  this  word  observe  the  fruit  and  efficacy  of  Christ's  oblation,  in 
which  and  for  which  all  other  sacrifices  are  well  accepted  :  in  Christ 
alone  God  is  only  well  pleased ;  other  offerings,  considered  in  them- 
selves, and  not  respecting  this,  are  noisome  to  the  Lord,  Psalm  li. 
16,  Isaiah  i.  11,  Amos  v.  21,  Isaiah  Ixvi.  o. 

But  such  as  proceeded  out  of  faith,  and  had  reference  to  this  ob- 
lation of  Christ,  were  pleasing  to  God :  Abel  by  faith  offered  a 
greater  sacrifice  than  Cain  ;  and  by  faith  Noah  built  an  altar  unto 
the  Lord,  and  offered  burnt  offerings  upon  the  altar,  and  the  Lord 
smelled  a  sweet  savour. 

So  the  sacrifices  of  the  New  Testament  are  well  pleasing  to  God 
by  this  oblation  only ;  we  are  an  holy  Priesthood  to  offer  up  spi- 
ritual sacrifices  acceptable  to  God  by  Jesus  Christ:  and  tliis  is  the 
true  reason  why  the  Church  in  our  Liturgy  concludes  all  her  de- 
votion with  this  one  clause,  "Through  Jesus  Christ  our  Lord," 
desiring  the  father  of  mercy,  that  he  would  hear  us  for  his  dear 
Son's  sake  ;  accepting  of  our  sacrifice  for  his  sacrifice. 

If  any  demand  from  whence  this  oblation  hath  such  an  efficacy: 
St.  Paul  here  doth  insinuate,  that  it  proceeds,  1.  From  the  worthi- 


THE  THIRD  SUNDAY  IN  LENT.  413 

ness  of  the  person  offering,  being  of  infinite  greatness  and  goodness  ; 
the  blood  shed  for  us,  was  not  the  blood  of  bulls  and  goats,  or 
mere  human  blood,  but,  as  the  Scripture  speaks  in  regard  of  the 
personal  union,  the  blood  of  God,  his  blood  did  "  cleanse  us  from  all 
unrighteousness." 

2.  From  the  sacrificer's  obedience,  giving  himself  freely,  being 
obedient  unto  death,  even  the  death  of  the  Cross,  so  that  this  per- 
fect obedience  did  merit  perfect  remission  of  sin. 

3.  From  his  love,  for  that  is  the  fulfilling  of  the  law :  this  sacri- 
fice therefore,  proceeding  out  of  love  to  God  and  man,  is  a  sweet 
savour. 

4.  From  his  immaculate  innocency  ;  for  the  priest  in  the  old  time 
did  offer  first  for  his  own  sins,  and  then  for  the  sins  of  the  people : 
but  our  Saviour  Christ  knew  no  sin,  being  the  Paschal  Lamb  without 
blemish,  and  so  gave  himself  not  for  himself,  but  for  us  only,  that 
we  might  be  well  accepted  of  God. 

1.  Who  is  the  Bishop  of  our  souls  ?  he  that 
was  sacrificed  for  us,  Christ. 

2.  What  he  did  offer  ?  himself,  for  no  other 
oblation  had  been  sufiicient. 

3.  To  whom  ?  to  God,  who  was  offended,  and 
therefore  to  be  appeased. 

4.  For  whom  ?  for  us,  all  sufficiently,  the 
believers  efficiently. 

5.  How  ?  making  himself  "  an  offering  and 
a  sacrifice,"  being  the  complement  of  all 
legal  oblations. 

6.  The  fruit  and  force,  "  a  sweet  savour  to 
God." 

0  most  merciful  Father,  behold  thy  Son,  who  did  endure  this  for 
my  sake ;  behold  him  which  hath  suffered,  and  of  thy  goodness  re- 
member him  for  whom  he  hath  suffered ;  behold  his  harmless  hands, 
and  forgive  the  sin  which  my  harmful  hands  have  committed; 
behold  his  undefiled  feet,  which  never  stood  in  the  ways  of  sinners, 
and  make  my  paths  perfect  in  thy  tract :  behold  how  his  side  be- 
came bloody,  his  bowels  dry,  his  sight  dim,  his  countenance  pale, 
his  arms  stiff,  how  his  legs  hung,  and  the  stream  of  blessed  blood 
watered  his  pierced  feet,  accept  us  and  our  sacrifice  for  him  and 
his  sacrifice,  "  who  loved  us  and  gave  himself  for  us  an  offering  of  a 
sweet  savour  to  God." 


This  text  then  is  a 
lively  crucifix,  where- 
in we  may  behold  six  ^ 
points  especially : 


414  THE    OFFICIAL   CALENDAR    OF   THE   CHURCH. 

Fornication, 


"  As  for  fornication,"  &c.  In 
these  words  and  the  rest  unto 
the  end,  St.  Paul  dehorts  his 
Ephesians,  and  in  them  all 
Christians  from  three  faults  es- 
pecially : 


Covetousness, 

Le-wdnoss  of  tono-uc,  r.    r-^,         i            , 

„„     .  ,  •       .     ^     '  ■{  loolish        y  speech, 

consistmor  in  .,        (    ^ 

°  I  scurrilous 


He  names  these  rather  than  other  sins,  as  being  so  common  in 
the  world,  that  they  be  reputed  commendable.  Fornication  is  held 
but  a  trick  of  youth;  avarice,  but  a  point  of  good  husbandry; 
foolish  and  filthy  jesting,  but  a  jerk  of  a  good  wit.  Our  Apostle 
therefore  showeth  these  peccadillos  in  the  world's  eye  to  be  great 
sins  in  God's  sight,  even  so  great  that  his  *'  wrath  cometh  upon  the 
children  of  disobedience  for  such  things ;"  and  so  far  unfitting  the 
saints  of  God,  as  they  may  not  be  named  among  them,  much  less 
be  done  by  them. 

A  saint  may  name  them  out  of  detestation  to  shun  them,  (other- 
wise St.  Paul's  own  practice  should  contradict  his  own  precept,)  but 
a  saint  may  not  name  them  out  of  delight  to  nourish  them,  as  the 
patrons  of  fornication  urge  both  arguments  and  authority  for  the 
justifying  of  that  sin  ;  their  chief  reason  is,  that  "  common  courte- 
zans in  hot  countries  are  a  necessary  evil ;"  if  there  were  no  stewes, 
all  the  world  would  be  full  of  adultery,  rape,  sodomity  :  so  St.  Au- 
gustine ;  "  Take  away  whores,  and  you  will  disturb  all  with  lusts." 

The  land  of  Israel  is  thought  an  hotter  climate  than  that  of  Italy ; 
yet  God  said  unto  the  Jews  expressly,  "  There  shall  be  no  whore  of 
the  daughters  of  Israel,  neither  shall  there  be  a  whore-keeper  of  the 
sons  of  Israel." 

As  for  that  of  Augustine,  we  say  that  he  lived  in  disorder,  when 
he  wrote  that  tract  of  order  ;  he  was  a  young  gallant,  a  novice  in  the 
faith,  and  as  yet  unbaptized,  himself  keeping  a  concubine :  but  Augus- 
tine when  he  was  indeed  St.  Augustine,  saith,  '•  The  world's  city,  not 
the  Church  of  God,  hath  made  this  filthiness  of  harlots  to  be  lawful." 
And  Paul,  greater  than  Augustine,  "  We  may  not  do  evil,  that  good 
may  come  thereof;"  we  must  abandon  that  remedy,  which  is  worse 
than  the  disease.  Others  answer  that  the  words  of  Augustine  were 
spoken  ad  hominem,  according  to  the  terms  of  the  schools,  as  being 
the  world's  opinion,  not  his  judgment ;  and  therefore  we  may  cen- 
sure the  Romish  proctors  of  the  stews,  as  Augustine,  Petillian  :  "  In 
their  effort  to  answer,  they  show  that  they  cannot  answer." 

Carnal  libertines  have  text,  as  they  think,  for  this  sin  :  IIos.  i.  2, 
"  Go  take  unto  thee  a  wife  of  fornications,"  &c.  Answer  is  made, 
that  it  is  not  a  plain  history,  but  a  prophetical  vision  ;  a  figure,  not 


THE  THIRD  SUNDAY  IN  LENT.  415 

a  fact,  as  the  Chaldee  Paraphrast,  Jerome,  Haimo,  Rupert,  Zan- 
chius,  and  others  expound  it,  as  if  God  should  speak  thus  unto  the 
Prophet ;  "  Preach  against  that  idolatrous  city,  for  it  hath  com- 
mitted great  •^'horedom,  departing  from  the  Lord." 

Or  Oscas  signifieth  a  Saviour,  intimating  that  Christ  took  unto 
himself  for  his  spouse  the  Church  of  the  Gentiles,  a  wife  of  forni- 
cations in  worshipping  idols  and  devils  instead  of  the  living  Lord, 
that  he  might  make  it  unto  himself  a  glorious  Church,  not  having 
spot  or  wrinkle,  or  any  such  thing,  but  that  it  should  be  holy  and 
without  blame,  and  so  the  not  believing  wife  was  sanctified  by  the 
husband.  See  L-en.  loc.  citat.  et  Augustin.  contra  Faustum  Mani- 
chceum,  lib.  22,  cap.  89,  Riber.  in  Osee,  1  Numb.  59. 

If  we  construe  this  as  done,  namely  that  Oseas  had  taken  an 
harlot,  and  begat  of  her  children  of  fornication,  as  Basil,  Augustine, 
Cyril,  Aquin.  1,  2,  ge.  quoest.  94,  art.  5,  et  qusest.  100,  art.  8,  yet 
because  this  fact  is  singular  and  extraordinary,  it  is  no  warrant  or 
example  for  others  to  do  the  like,  no  more  than  Abraham's  fact  in 
going  about  to  kill  Isaac,  is  a  precedent  for  murder. 

Or  to  press  the  precise  words,  it  is  not  said,  go  take  unto  thee  an 
harlot  for  fornication,  but  "  take  unto  thee  a  wife  of  fornication  ;" 
and  the  Prophet  is  not  to  be  blamed,  as  Jerome  and  Rupert  note 
upon  the  place,  "  If  he  converted  a  whore  into  an  honest  wife,  but 
rather  to  be  praised  for  bringing  good  out  of  evil." 

The  bawds  of  this  sin  wrest  other  places  of  Scripture  for  this 
purpose:  to  whom  I  say  with  Primasius,  "no  man  sinneth  in  an 
higher  degree,  than  he  that  maketh  an  apology  for  sin  :"  "  Let  none 
deceive  you  with  vain  words,  for  because  of  such  things  coraeth  the 
wrath  of  God  upon  the  children  of  disobedience  ;  be  ye  not  there- 
fore companions  of  them,"  for  single  fornication  is  a  double,  yea 
triple  fault,  against  God,  our  neighbour,  and  ourselves. 

Against  God ;  for  all  of  us  are  his  servants,  the  members  of 
Christ  and  temples  of  the  Holy  Ghost.  No  man  is  his  own  man, 
but  God's,  and  that,  if  a  Christian,  by  price  and  promise  :  by  price, 
for  we  are  bought  and  redeemed  from  the  hands  of  all  our  enemies, 
that  we  might  serve  God  in  holiness  and  righteousness  all  the  days 
of  our  life :  by  promise,  for  every  Christian  in  baptism  makes  a 
solemn  vow,  "to  continue  Christ's  faithful  soldier  unto  his  life's 
end."  The  fornicator  then,  as  being  God's  covenant  servant,  wrongs 
him  in  following  his  own  ways,  and  doing  his  own  will.  Again,  we 
are  the  members  of  Christ ;  "  Shall  I  then  take  the  members  of 
Christ,  and  make  them  the  members  of  an  harlot,  God  forbid:"  An 


416  THE    OFFICIAL   CALENDAR   OF   THE   CHURCH. 

argument  drawn  ab  absurdo,  for  to  couple  with  a  strumpet  is,  as 
the  poet : 

"Ilumano  capiti  ccrviccm  jnngcrc  cquinum." 

To  join  a  beastly  frame  unto  a  human  head. 

according  to  that  of  the  Prophet,  "  every  one  neighs  after  his  neigh- 
bour's wife." 

Secondly,  the  fornicator  injurcth  his  neighbour,  all  men  in  gene- 
ral by  the  same  ;  his  minion  and  bastard  in  more  particular  by  the 
fact ;  his  minion,  if  unwilling  by  corrupting  her  ;  if  willing,  by  con- 
senting unto  this  her  sin  ;  his  bastard,  whose  bringing  up  for  the  most 
part  is  more  base  than  his  birth.  Lastly,  the  fornicator  hurts  him- 
self, by  wounding  his  conscience,  and  defiling  his  body,  1  Cor.  vi. 
verse  18,  19,  20. 

•^'Or  covetousness."  Fornication  is  a  sin  that  reigns  in  young 
men  ;  avarice,  that  is  in  old  men  especially  :  fornication  as  we  grow- 
in  years,  is  weaker  and  weaker  ;  avarice,  for  the  most  part  stronger 
and  stronger ;  "  Omnia  vitia  cum  senectute  sencscunt,  avaritia  sola 
juvenescit."  Zanchius.  And  yet  because  some  young  men  are 
covetous,  and  all  that  are  young  may  prove  old,  St.  Paul  exhorts 
every  one  to  shun  this  fault  as  a  sin  "  not  to  be  named  among  saints," 
as  idolatry,  so  gross,  so  great,  so  contrary  to  faith  and  love,  that  it 
pulls  upon  a  man  the  wrath  of  God,  and  debars  him  utterly  from 
*'  any  inheritance  in  the  kingdom  of  Christ." 

The  word  rckiove^ia  signiiieth  an  immoderate  desire  to  get  more : 
much  is  nothing,  too  much  is  too  little  for  the  covetous. 

r  Covetousness  in  getting. 
This  sin  spreads  into  three  branches;-^  Wretchedness  in  keeping. 

I  Baseness  in  spending. 

The  first  is  the  mother  sin,  begetting  and  bearing  the  rest,  as  our 
Apostle  plainly,  "love  of  money  is  the  root  of  all  evil,"  of  all  sin 
committed  either  against  God  or  man :  it  is  such  an  offence  to  God, 
that  Paul  here  calls  it  "  worshipping  of  idols."  A  covetous  wretch 
is  an  idolater  in  respect  of  his  inward  and  outward  adoring  of  mam- 
mon :  inward  worship  consists  in  our  faith,  hope,  love  ;  see  Deca- 
log.  com.  1,  for  as  he  is  our  master,  to  whom  we  submit  our  obedience, 
so  that  is  our  God,  which  we  trust  most,  and  love  best :  as  the  wan- 
ton's best  beloved  is  his  saint  and  goddess;  the  paunch  of  Epicurus 
is  his  god ;  and  the  covetous  beast,  who  would  rather  be  damned 
than  damnified,  hath  his  mammon  in  the  place  of  God,  loving  it  with 
all  his  heart,  with  all  his  soul,  with  all  his  mind,  "  making  gold  his 


THE  THIRD  SUNDAY  IN  LENT.  417 

hope,  and  saying  to  the  wedge  of  gold,  thou  art  my  confidence," 
reputing  it  his  Creator,  Redeemer,  Sanctifier ;  his  God  the  Father, 
his  God  the  Son,  his  God  the  Holy  Ghost. 

His  Creator,  for  when  he  gets  abundance  of  wealth,  he  thinks 
himself  made ;  but  when  by  some  accident  he  loseth  any  goods,  he 
complaineth  instantly,  that  he  is  undone;  the  Father  Almighty 
maker  of  heaven  and  earth  is  not  his  Creator,  he  sings  that  old  song, 
sol,  re,  me,  fa,  solares  me  facit ;  only  gold  doth  either  mar  or  make, 
do  or  undo  him,  if  his  purse  be  light,  his  heart  is  heavy. 

God  the  Son  is  not  his  Redeemer,  it  is  his  money  that  delivers 
him  from  all  evil.  Hath  he  escaped  any  danger?  he  thinks  not  of 
God,  but  thanks  his  gold:  Is  he  like  to  fall  into  mischief?  he 
puts  his  certain  trust  in  uncertain  riches  ;  "  Soul,  thou  hast  much 
goods  laid  up  for  many  years,  eat,  drink,  take  thy  pastime."  When 
all  is  done,  he  saitli  his  best  proctor  and  protector  is  his  purse,  so 
that  the  fool  saith  in  his  heart,  "  thou  art  my  God,  and  I  will  thank 
thee  ;  thou  art  my  God,  and  I  will  praise  thee." 

God  the  Holy  Ghost  is  none  of  his  Sanctifier,  he  is  best  that  hath 
most,  he  is  good  enough  that  hath  goods  enough,  he  is  learned 
enough,  noble  enough,  wise  enough,  and  what  not,  saith  the  Poet  ? 
Adulterate  gold  can  gild  a  rotten  post,  and  prefer  Balaam  as  well  as 
Peter,  and  Simon  Magus  as  well  as  Solomon  Magnus,  he  wants  not 
grace  that  hath  gifts ;  as  Laban  therefore  when  he  lost  his  idols, 
said  he  lost  his  gods,  so  the  covetous  in  losing  his  silver  pictures, 
imagineth  in  his  heart,  that  he  hath  lost  even  his  God,  who  first 
created  him  something  out  of  nothing,  and  ever  since  preserved, 
redeemed,  justified,  and  glorified  him. 

As  for  outward  worship,  St.  Jerome  notes  upon  my  text,  that  the 
covetous  man  adores  graven  images  in  his  coin.  God  made  man 
little  lower  than  angels.  Psalms  viii.  5,  but  the  covetous  makes 
Jiimself  much  lower  than  his  angels.  As  the  Papists  hold  images  to 
be  the  layman's  gospel,  so  sculptura  may  be  called  his  scriptura  : 
for  as  gilded  pictures  in  the  Church,  so  glittering  pieces  in  the 
chest,  excite  men  to  commit  idolatry.  Nay  the  covetous  is  more 
gross  than  heathenish  or  popish  idolaters,  for  they  worship  aurum 
in  imagine  ;  but  he  doth  worship  aurum  in  serugine  :  so  St.  James 
expressly,  "  Your  gold  and  silver  is  cankered,  and  the  rust  of  them 
shall  be  a  witness  against  you  :"  thus,  as  Christ  in  the  Gospel,  "  no 
man  can  serve  God  and  riches;"  he  that  is  a  penny-father  cannot  be 
God's  child,  he  that  is  the  world's  friend,  is  Christ's  foe,  "  the  covet- 
ous person  is  an  idolater." 

As  avarice  is  hateful  to  God,  so  most  hurtful  to  man,  a  covetous 


418  THE    OFFICIAL   CALENDAR   OF   TUE   CHURCH. 

muck-worm  doth  no  good  to  any,  much  hurt  to  himself:  as  for  others, 
either  they  be  superiors,  or  equals,  or  inferiors,  all  which  the  covet- 
ous offendeth  in  sins  of  omission  and  commission  ;  it  is  love  of  money 
that  makes  a  man  unwilling  to  "  give  Caesar  the  things  appertain- 
ing to  Coesar,  honour  to  whom  honour,  custom  to  whom  custom, 
tribute  to  whom  tribute  belongs."  It  is  love  of  money  that  occa- 
sioneth  rebellious  thoughts  and  treasonable  practices ;  it  is  love  of 
money  that  causeth  a  child  to  wish  his  father  dead,  and  in  fine  to 
take  away  his  life,  who  first  brought  him  to  life  :  nay,  whereas  man 
and  wife  are  but  one  mind  in  two  bodies  ;  as  the  Scripture,  but  one 
mind  in  one  body,  being  indeed  both  one  flesh,  love  of  money  makes 
them  often  two,  sometimes  none. 

Concerning  equals,  it  is  especially  love  of  money  that  hindereth 
all  good  neighbourhood  and  hospitality,  breeding,  instead  thereof, 
endless  contentions  and  fruitless  quarrels  :  as  the  darkness  of  Egypt 
was  so  thick,  that  one  could  not  see  another,  so  this  unhappy  sin 
doth  darken  our  understanding,  the  soul's  eye,  that  it  cannot  or  will 
not  discern  a  brother  from  a  stranger,  a  stranger  from  an  enemy  ; 
all  is  fish  that  comes  to  net,  all  is  good  that  brings  in  goods.  "  Unde 
habeat  qu^rit  nemo,  sed  oportet  habere,"  it  is  no  matter  how  he  get, 
so  he  get ;  all  terms  of  acquaintance,  civility,  kindred,  honesty,  reli- 
gion are  forgot,  where  dame  lucre  doth  command,  and  avarice  sit 
as  judge. 

Touching  inferiors,  the  covetous  get  much,  and  have  much,  and 
keep  much,  but  they  spend  little,  and  give  nothing  ;  it  is  written  of 
Antonie,  Prince  of  Salern,  having  been  asked,  what  would  be  left  to 
one  who  had  given  away,  largely,  to  others  ?  Antonius  replied, 
"  whatever  he  had  given,  for  he  did  not  esteem  other  things  as  his 
own.'  And  our  Chronicles,  Huntingdon,  according  to  the  saying, '  that 
we  gave,  that  we  have,'  report  that  Alexander,  Bishop  of  Lincoln, 
"  He  esteems  himself  as  possessing  those  things  only,  which  he  has 
given  away."  But  avaricious  men,  on  the  contrary,  think  they  lose 
whatsoever  they  give,  a  hold-fast  is  like  his  chest,  evermore  close 
shut,  except  it  be  to  receive  :  like  the  Christmas  earthen  boxes  of  ap- 
prentices, apt  to  take  in  money,  but  they  restore  none  till  they  be 
broken  ;  so  the  covetous,  as  hogs  and  meddlers,  never  do  good  unto 
any,  till  they  be  dead  and  rotten  :  but  when  they  shall  be  broken 
as  a  Potter's  pot,  Isaiah  xxx.  14,  then  happily  the  worms  shall  have 
their  carcase,  and  unthrifty  heirs  their  cap-case. 

These  be  faults  of  omission  in  the  covetous  man,  but  his  sins  of 
commission  arc  greater :  he  is  like  St.  Peter's  fish,  albeit  his  mouth 
be  full  of  gold,  yet  is  he  nibbling  on  every  bait ;  if  Naboth  have  a 


THE   THIRD    SUNDAY   IN   LENT.  419 

little  vineyard,  Ahab  must  have  it,  or  else  lie  will  die  for  very  grief ; 
whereupon  Ambrose  notably,  "  The  fishes,  the  birds,  the  sheep  all 
congregate.  .  .  .  Thou  alone,  0  man,  art  exclusive ;  thou  dost  fence 
in  the  wild  beasts,  and  care  for  the  mangers  of  thy  cattle,  but  thou 
castest  out  thy  fellow  man  :"  according  to  that  of  the  Prophet,  '^'he 
doth  join  field  to  field,  till  there  be  no  place  for  other  in  the  land." 

The  Kabbins  have  this  apothegme,  "  He  who  says,  '  all  things  are 
common,'  is  an  idiot ;  he  who  says,  '  every  man  has  a  right  to  his 
own,'  is  correct ;  he  who  says,  '  whatever  I  have  is  at  your  service,' 
and  '  I  covet  not  what  you  have,'  is  pious  ;  but  he  who  says,  ^  I  want 
thine,'  and  '  I  will  hold  fast  what  I  have,'  is  impious."  Paulus 
Fagius. 

Yea,  but  the  miserable  beast  is  wise  for  himself.  No,  surely. 
Eulgentius  observes  that  King  Midas,  who  desired  Apollo  that 
everything  which  he  touched  instantly  might  be  turned  into  gold, 
is  so  called  in  Greek,  Mida,  quasi  {.it^bsv  iiBiov  as  avidus,  in  Latin  a 
non  videndo,  because  covetousness  hath  so  blinded  him  that  he  can- 
not understand  and  see  what  is  for  his  own  good.  If  the  Philistines 
had  not  bored  out  Sampson's  eyes,  he  would  never  have  been  their 
miller.  The  world  is  a  mill  turned  about  with  the  wheels  of  time ; 
the  covetous  man  is  Sampson,  toiling  for  earthly  corn,  not  seeking, 
because  not  seeing  the  things  above ;  nay,  this  unhappy  wretch  is 
like  the  mill-wheel,  that  turns  about  all  day,  and  at  night  remaineth 
in  the  same  place,  rising  up  early  in  the  morning,  and  going  to  bed 
late  at  night,  eating  the  bread  of  carefulness,  (as  the  PsalLiist 
speaks,)  and  yei,  when  all  is  done,  he  remains  as  a  man  undone, 
Avanting  to  himself  in  all  things  appertaining  to  life  natural,  civil, 
spiritual,  eternal. 

The  natural  is  maintained  by  diet  and  apparel,  sleep,  recreation 
and  mirth,  in  all  which  the  covetous  man  is  no  man,  always  in  debt 
to  back  and  belly.  As  for  sleep,  he  will  not  spare  so  much  idle 
time  as  to  take  rest  in  the  day,  neither  can  he  sleep  in  the  night ; 
he  calls  to  servant  and  wife  whether  the  doors  be  shut,  the  buttery 
and  pantry  well  locked ;  and  when  answer  is  returned  that  all  is 
well,  he  will  believe  none,  except  he  rise  out  of  his  naked  bed,  and 
see  it  himself;  when  he  layeth  down  the  second  time  to  sleep,  he 
suddenly  doth  mistrust  his  own  memory,  and  though  his  gold  was 
the  last  thing  he  thought  on,  and  the  first  thing  he  worshipped  at 
his  going  to  bed,  yet  he  doth  begin  now  to  doubt  whether  his  closet 
be  sure,  or  whether  anything  lieth  in  the  window  that  may  be 
stolen.     I  remember  Manlius  reports,  how  a  miser  in  a  dear  year 


420  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

would  needs  rise  at  midniglit  to  see  liis  corn,  and  so  stumbling  in 
the  straw  with  his  candle,  did  set  both  corn  and  barn  on  fire. 

His  recreation  is  nothing  else  but  vexation  of  spirit,  pierced 
through  with  many  sorrows,  eating  in  darkness  with  much  grief, 
Eccles.  V.  16. 

For  the  civil  life,  which  is  honest  reputation  in  the  world,  no  man 
almost  doth  speak  well  of  him  when  he  is  alive,  few  men  hope  well 
of  him  when  he  is  dead ;  all  the  school  condemns  oppressors,  all 
honourable  states  exclude  them,  the  Church  excommunicates  them, 
the  people  curse  them,  all  hate  them. 

The  spiritual  life  consists  in  faith  and  repentance  :  now  the  covet- 
ous being,  drowned  in  riches,  makes  shipwreck  of  faith  and  a  good 
conscience  :  for  faith  is  by  hearing,  and  hearing  by  the  Word ;  but 
the  deceitfulness  of  riches,  as  our  Saviour  shows.  Matt,  xiii.,  chokes 
the  Word,  and  hinders  the  passage  thereof. 

And  as  for  repentance,  the  covetous  is  scarce  brought  to  confess 
his  fault,  seldom  to  be  sorry,  never  to  restore  ;  so  that  having  neither 
true  faith  in  God,  nor  due  love  toward  man,  he  cannot  be  but  spirit- 
ually dead,  and  so  by  consequence  can  have  no  portion  "  in  the 
kingdom  of  Christ  and  of  God,"  as  Paul  here :  for  it  is  easier  for  a 
camel  to  go  through  the  eye  of  a  needle,  than  for  a  rich  man,  put- 
ting his  trust  in  riches,  to  enter  into  heaven. 

I  have  rubbed  enough  this  sore,  let  us  now  come  to  the  salve  set 
down  by  St.  Paul,  1  Tim.  vi.  11,  "  But  thou,  0  man  of  God,  fly 
these  things,  and  follow  after  righteousness,  godliness,  faith,  love, 
patience,  meekness :"  wherein  he  describeth  a  strict  diet  to  the 
covetous,  intimating  first  from  what  he  must  abstain,  fly  these  things, 

and  that  for  two  causes,  because  <    .  '  f  ^    i 

]  A  man  oi  God. 

Secondly,  whereon  he  must  feed,  and  what  exercise  he  must  use, 
"  follow  righteousness,  holiness,"  &c.,  for  contraries  are  cured  by 
contraries. 

{Irreligion  and  infidelity  toward  God : 
IJncliaritableness,  injustice,  pride  toward  men  : 
Impatience  toward  ourselves : 

is  cured  assuredly  by  "  following  righteousness,  godliness,  faith, 
love,  patience,  meekness."  The  first  antidote  against  covetousness 
is  to  flee  from  it,  as  from  a  serpent,  and  that  in  body  and  mind ;  in 
body,  not  to  meddle  with  such  occupations  and  occasions  as  increase 
this  sin  ;  not  to  join  with  oppressors  in  unlawful  gain.  Be  not  ye 
companions  of  them,  let  not  avarice  be  once  named  among  you  ; 


THE  TniRD  SUNDAY  IN  LENT.  421 

for  evil  words  corrupt  good  manners :  a  saying  so  true  that  it  is 
received  into  the  sacred  Canon,  and  made  the  lesson  of  an  Apostle, 
being  before  the  line  of  a  poet.  It  is  now  God's  word,  that  was 
Menander's  verse. 

We  must  flee  these  things  in  our  mind  also,  for  out  of  the  heart 
come  evil  thoughts,  adulteries,  thefts,  &c.  If  avarice  be  nothing 
else  but  an  immoderate  desire  to  get  and  gain  more,  then  to  flee 
these  things  in  our  thoughts  is  to  cut  the  very  throat  thereof.  It 
is  a  good  observation  of  Gregory,  that  covetousness  is  a  spiritual 
sin,  whereas  uncleanness  and  gluttony  be  carnal.  Fornication  is 
accomplished  in  chambering  and  wantonness ;  gluttony,  in  eating 
and  drinking :  all  carnal  sins  are  finished  in  carnal  sense ;  but 
avarice,  being  a  spiritual  wickedness,  always  resides  in  the  soul, 
beginning,  continuing,  and  ending  in  it  only :  for  if  the  covetous 
had  all  the  world,  he  would  wish,  with  Alexander  the  Great,  for 
more  worlds.  It  is  a  fault  bounded  in  his  mind,  not  in  his  mines 
or  means,  and  therefore  the  more  dangerous  and  hard  to  cure,  be- 
cause such  a  sin  as  can  hardly  be  seen. 

Flee  therefore  these  things  as  secret  enemies  in  thine  own  bosom, 
because  thou  art  a  man,  and  because  a  man  of  God ;  a  man,  ergo, 
not  a  muckworm,  but  an  heavenly  plant ;  for  whereas  all  beasts  are 
made  looking  down,  grovelling  toward  the  earth,  a  man  hath  an 
erect  countenance,  looking  up  unto  heaven :  ave^umo^  (as  etymolo- 
gists observe)  ^^a  to  aVu  aOe^nv,  as  Plato  divinely,  quasi  o  avae^Ziv  oTtwrtaj. 
According  to  that  of  the  poet, 

"  Pronaque  cum  spectant  animalia  caetera  terram, 
Os  homini  sublime  dedit,  coelumque  tueri 
Jussit,  et  orectos  ad  sydera  tollere  vultus." — Ovid. 
Inferior  creatures,  prone,  behold  the  earth ; 
To  man  is  given,  as  of  heavenly  birth, 
A  face  upturned  to  heaven,  an  eye 
To  gaze  upon  the  stars,  and  rest  on  high." 

Kcmember  then,  0  man,  that  thou  art  a  man,  play  not  the  beast, 
look  not  downward,  lick  not  the  dust :  for  albeit  man  be  made  both 
in  the  earth  and  of  the  earth,  yet  made  toward  heaven  and  for 
heaven ;  for  that  is  his  end,  to  get  a  kingdom  without  end. 

As  our  outward  frame,  so  much  more  our  inward  form  should 
make  us  abhor  covetousness ;  for  the  soul  is  a  spark  of  divinity 
breathed  into  man  by  God,  not  of  the  substance  of  God,  yet  accord- 
ing to  his  image ;  for  our  memory  resembles  God  the  Father,  our 
understanding  God  the  Son,  our  will  God  the  Holy  Ghost:  and 
therefore  nothing  can  fit  worse  this  epitome  of  divinity  than  im- 


422  THE   OFFICIAL   CALENDAR    OF   THE    CHURCH. 

moderately  to  cark  and  care  for  earthly  trash.  If  our  soul  be 
God's  image,  then,  as  in  the  printed  wax,  nothing  can  fill  the  void 
room  but  the  seal  that  made  it ;  so  nothing  can  satisfy  the  three 
capacities  of  our  mind,  but  only  the  blessed  Trinity. 

Again,  thou  art  a  man  of  God,  one  that  hath  renounced  in  holy 
baptism,  '^'the  vain  pomp  and  glory  of  the  world,"  a  saint  in 
the  world,  not  of  the  world :  ergo,  thy  conversation  is  in  heaven, 
and  thou  must  seek  the  things  above :  see  Epistle  for  Easter-day. 
St.  Paul  includes  all  the  reasons,  and  concludes  all  his  exhortations 
in  this  Epistle  with  one  line,  "Ye  were  sometime  darkness,  but  now 
are  ye  light  in  the  Lord,  walk  then  as  children  of  light."  Concern- 
ing lewdness  of  tongue,  see  Decalog.  Com.  9. 


THE  GOSPEL. 

Luke  xi.  14. — ^^  Jesus  ivas  casting  out  a  devil  that  was  dumh^'  ^'c. 

f  A_ctors 
St.  Luke  presents  upon  the  theatre  of  the  Gospel,  ^|  ^         ' 

The  principal  actors  are  Christ  and  Satan ;  the  spectators,  as 
they  be  divers,  so  likewise  different ;  some  behold  the  wonder,  and 
except  against  it ;  others  behold  the  wonder  and  accept  of  it. 
There  be  two  sorts  of  the  discourteous :  the  first  openly  blaspheme 
Christ,  afiirming  that  he  "  casteth  out  devils  through  Beelzebub  the 
chief  of  the  devils,"  verse  15.  The  second  secretly  deride  Christ, 
"  asking  a  sign  from  heaven,"  verse  16.  All  the  courteous  admire 
the  miracle,  "the  dumb  spake,  and  the  people  Avondered:"  one,  to 
wit,  a  devout  woman  of  the  company,  brake  forth  into  a  further 
acclamation,  and  said,  "'  Happy  is  the  womb  that  bare  thee,  and 
the  paps  which  gave  thee  suck." 

The  first  that  appears  upon  the  stage  is  the  devil :  now  that  you 
may  the  better  understand  what  part  he  playeth, 

ri.  Who  he  is. 
I  will  show  you  (God  willing)  J  2.  What  he  doth. 

(  3.  Why  he  doth  it. 

The  devil  by  creation  was  an  angel  of  light,  but  through  his  own 
fault  and  fall  became  a  fiend  of  darkness.     All  that  God  made  was 


THE  THIRD  SUNDAY  IN  LENT.  423 

good,  yea  very  good,  and  therefore  tlie  devil,  as  he  Is  a  creature,  is 
good,  saith  Augustine ;  but  that  he  is  a  miscreant,  evil  or  devil,  is 
altogether  from  himself;  so  Christ,  John  viii.  44,  "The  devil  when 
he  speaketh  a  lie,  speaketh  of  his  own,  for  he  is  a  liar,  and  the 
father  thereof."  In  a  word,  a  devil  not  by  God's  generation,  but 
through  his  own  degeneration,  he  kept  not  his  first  estate,  but  lost 
his  habitation,  he  fell  from  heaven  into  the  bottomless  pit  of  hell, 
and  therefore  he  and  all  his  angels  are  reserved  in  everlasting 
chains  under  darkness,  as  St.  Jude  teacheth  in  his  Epistle. 

This  doctrine  doth  overthrow  two  wicked  assertions,  as  first  that 
of  the  Sadducees,  holding  that  devils  are  only  qualities  of  the  mind, 
affirming  that  good  angels  are  nothing  else  but  good  motions,  and 
bad  angels  nothing  else  but  bad  motions;  whereas  the  Scripture 
showeth  us  plainly,  that  they  be  spirits  essentially  subsisting. 
Hell-fire  is  no  fable,  devils  are  not  nominal  only,  but  real ;  not 
qualities,  but  spiritual  substances  ;  here  tempters,  hereafter  tor- 
mentors. 

Again,  that  error  of  Manicheus  is  abundantly  confuted  by  this 
doctrine,  who  taught  that  the  devil  at  the  first  was  so  bad  by  crea- 
tion as  he  is  now ;  whereas,  it  is  evident  that  he  was  formed  good 
by  God,  deformed  evil  by  himself. 

If  any  desire  to  know  more  concerning  the  devil,  he  may  learn 
it  easily  by  the  titles  attributed  unto  him :  as  in  this  Gospel,  in 
regard  of  his  excellent  knowledge.  Daemon ;  in  regard  of  his 
enmity,  Satan ;  in  regard  of  his  command,  Beelzebub ;  in  regard 
of  his  power,  a  strong  man ;  in  regard  of  his  pollution,  an  unclean 
spirit ;  but  devil  is  his  most  usual  name,  being  a  continual  accuser 
of  his  brethren,  Apocal.  xii.  10. 

But  we  may  best  understand  who  the  devil  is,  by  his  acting ; 
what  then  is  that  which  the  devil  doth  on  the  stage  ?  St.  Luke 
reports  here,  that  he  made  a  man  dumb :  Satan  is  not  a  dumb 
spirit,  but  a  roaring  lion,  and  therefore  called  in  this  text  dumb ; 
not  formaliter,  (as  the  school  doth  speak)  but  causaliter  and  efiec- 
tive,  making  others  dumb :  the  word  doth  signify  deaf,  as  well  as 
dumb ;  for  whosoever  is  born  deaf,  is  dumb  also.  St.  Matthew 
relating  this  history,  said  further,  that  this  man  was  made  blind ; 
"  Then  was  brought  to  him  one  possessed  with  a  devil,  both  blind 
and  dumb." 

A  cunning  thief  that  robs  an  house,  comes  in  a  blustering  night 
lest  any  should  hear  him,  and  puts  out  all  the  light,  lest  any  should 
see  him,  and  then  stops  the  mouth  of  the  good  man,  lest  he  call  for 
help,  and  so  some  take  him.     The  devil  acts  the  part  of  a  murder- 


424  THE    OFFICIAL   CALENDAR   OF   THE   CHURCH. 

ing  thief,  he  comes  to  steal  from  us  our  soul,  the  most  precious 
thing  in  all  our  house ;  ■wherefore  he  laboureth  to  shut  our  eyes 
lest  wc  should  see  that  which  is  for  our  good,  and  stop  our  ears, 
lest  wc  should  hear  that  Avhich  is  for  our  good,  and  close  our  mouth, 
lest  we  should  call  for  that  which  is  for  our  good. 

The  Gospel  is  the  power  of  God  unto  salvation,  for  faith  cometh 
by  hearing,  and  then  there  can  be  no  condemnation  unto  the 
believer :  and  this  assuredly  is  the  true  reason  why  the  devil  useth 
all  means  in  our  time,  to  keep  both  busy  Papists,  and  lazy  Pro- 
testants, from  coming  to  Church ;  he  knows  well  enough,  that 
Atheists  and  Papists  too  may  be  caught  with  the  nets  and  hooks 
of  St.  Peter,  if  they  come  within  his  reach,  and  therefore  he  doth 
actually  possess  them  with  a  deaf  spirit. 

But  when  he  cannot  stop  our  ears,  he  labours  exceedingly  to  shut 
our  eyes  ;  "  he  doth  blind  (saitli  Paul)  the  minds  of  unbelievers,  that 
the  light  of  the  glorious  gospel  of  Christ,  which  is  the  image  of 
God,  should  not  shine  unto  them."  He  that  hath  ears  to  hear,  and 
eyes  to  see,  can  soon  descry  the  thief  that  comes  to  rob  him  :  if  the 
devil  can  neither  blear  the  eye  of  reason,  nor  put  out  the  eye  of 
faith,  he  will  soon  be  discovered  for  a  devil.  It  is  written  of  An- 
tiochus,  that  entering  into  the  sanctuary,  he  took  away  the  golden 
altar  and  the  candlestick  for  the  light :  in  like  sort,  so  soon  as 
Satan  had  entered  into  any  man's  soul,  which  is  God's  holy  temple, 
he  doth  endeavour  instantly  to  put  out  the  light,  to  darken  his 
rectified  understanding,  that  he  may  not  be  able  to  discern  good 
from  evil ;  as  Nebuchadnezzar,  when  he  conquered  Zedekiah,  put 
out  his  eyes,  and  bound  him  in  chains,  and  carried  him  to  Babel ; 
so  the  devil  overcoming  a  sinner,  usually  puts  out  his  eyes,  that  he 
may  the  more  secretly  be  carried  into  Babylon,  his  soul's  confusion. 

When  he  can  neither  stop  our  ears,  nor  shut  our  eyes,  his  next 
assault  is,  to  close  up  our  mouth,  lest  we  should  confess  Christ :  for 
albeit  we  hear  and  believe,  yet  without  confession  he  thinks  to 
bring  us  to  confusion,  as  St.  Paul  expressly,  "With  the  heart  man 
belicveth  unto  righteousness,  and  with  the  mouth  man  confesseth 
to  salvation."  And  herein  the  devil  especially  resembles  a  crafty 
thief,  who  fearing  to  be  discovered,  either  cuts  out  the  tongue  of 
the  true  man,  or  else  puts  a  gag  into  his  mouth,  and  then  drawing 
him  into  some  by-way,  leaveth  him  hapless  and  hopeless.  So  long 
as  the  true  man  is  speechless,  the  thief  is  careless ;  as  a  cunning 
jailer,  although  ho  suffer  his  prisoner  sometimes  to  be  loosed  from 
his  manacles  and  fetters,  in  such  sort  that  ho  may  work  with  his 
hands,  and  walk  with  his  feet,  yet  he  will  be  sure  to  keep  the  prison 


THE  THIRD  SUNDAY  IN  LENT,  425 

door  fast ;  even  so  the  devil  is  content,  that  our  hands  give  alms, 
and  that  our  feet  sometime  carry  us  unto  Church,  as  long  as  the 
bars  of  our  mouth  and  doors  of  our  lips  are  shut.  Our  Evangelist 
omitting  therefore,  that  this  poor  wretch  was  blind,  mentioneth 
only  that  he  was  possessed  with  a  dumb  devil. 

Happily  some  will  object,  Beelzebub  is  a  roaring  lion,  and  his 
ministers,  are  talkative  :  the  contentious  schismatic  is  a  gaping 
'devil,  like  Demetrius,  he  thinks  to  carry  it  away  with  crying, 
"  Great  is  Diana :"  the  parasite,  who  spends  his  tongue  to  maintain 
his  teeth,  is  a  pratling  devil ;  the  malicious  slanderer  is  a  brawling 
devil,  he  makes  a  great  noise,  but  all  is  like  the  dogs  barking  at  the 
moon ;  his  virtuous  enemy  shines  in  honour,  while  he  pines  in  envy. 
In  town,  school,  court,  country,  there  be  many,  too  many  talking 
devils,  every  one  whereof  our  Saviour  Christ  may  conjure  with, 
"Hold  thy  peace  and  come  out."  Who  then  is  he  that  hath  a 
dumb  devil  ?  Answer  is  made  by  the  prophet  Jeremiah,  chap.  iv. 
verse  22.  '"  They  are  wise  to  do  evil,  but  to  do  well  they  have  no 
knowledge ;  they  have  tongue  enough  to  speak  ill,  but  mute  when 
they  should  speak  well." 

He  therefore  that  dares  not  confess  Christ  for  fear  of  perse- 
cution, is  possessed  of  a  dumb  spirit.  The  mystery  of  the  fiery 
tongues  doth  betoken  the  preaching  of  the  Gospel,  and  our  pro- 
fession of  the  Christian  faith :  he  therefore  that  is  dumb  in  the 
cause  of  religion,  hath  not  his  tongue  loosed  by  God,  but  tied  by 
the  devil. 

2.  That  man  is  possessed  of  a  dumb  spirit,  who  suffers  in  his 
company  profane  swaggerers  to  blaspheme  the  most  holy  name  of 
God,  without  any  controlment.  A  blasphemous  wretch  is  worse 
than  anything ;  for  every  creature  doth  praise  God  in  his  kind,  yea 
the  very  dragons  and  loathsome  toads  after  their  fashion ;  but  he, 
like  a  mad  dog,  flyeth  in  his  master's  face,  who  keeps  him.  If  we 
cannot  endure  with  patience,  that  any  should  injure  our  father,  or 
friend,  or  acquaintance,  what  numbness  of  spirit,  what  dumbness  is 
it  to  suffer  our  best  friend,  even  our  Father  in  heaven,  to  be  rent  in 
pieces  with  oaths,  and  stabbed  through  with  outrageous  blasphemies  ? 

3.  That  man  hath  a  dumb  devil,  who  will  not  make  confession 
of  his  own  sins,  as  David  teacheth  out  of  his  own  experience : 
^'  While  I  held  my  tongue,  my  bones  consumed  away  through  my 
daily  complaining."  How  can  a  man  hold  his  tongue,  and  yet 
mourn  all  day  ?  Gregory  the  Great  answereth  aptly,  that  he  who 
committeth  daily  new  sins,  and  yet  never  acknowledgeth  and  con- 
fesseth  unto  God  his  old,  doth  roar  much,  and  yet  hold  his  tongue. 

29 


426  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

In  the  primitive  Church  there  was  a  gocllv  discipline,  that  at 
the  beginning  of  Lent,  such  persons  as  were  notorious  sinners, 
were  put  to  open  penance  and  confession :  and  surely  the  Church 
in  the  choice  of  this  Gospel,  had  an  eye  to  this  point,  insinuating 
that  Lent  is  a  very  fit  time  for  the  casting  out  of  this  dumb  devil  : 
it  is  written  of  the  fish  Scolopendra,  that  having  sucked  in  the 
fisher's  hook,  that  sour-sweet  morsel, 

"  She  hath  a  rare  trick  to  rid  her  from  it, 
For  instantly  she  all  her  guts  doth  vomit." 

Men  are  caught  with  Satan's  allureraentSj  as  fishes  are  taken  with 
a  bait ;  we  must  therefore  pour  out  our  souls  unto  God,  cast  up, 
and  cast  out  in  humble  confession  all  the  baits  of  Satan  within  us ; 
and  then  assuredly  "the  dumb  shall  speak,  and  the  people  shall 
wonder." 

4.  Clergymen,  either  idol  or  idle,  may  be  said  to  be  possessed  of 
a  dumb  spirit;  some  learned  men  complain  much,  I  think  too  much, 
of  their  unlearned  brethren ;  but  it  is  not  enough  for  a  man  to 
be  sufficient,  except  efficient ;  active  some  way  for  the  good  of  the 
Church,  either  in  writing,  or  preaching,  or  conferring,  or  governing. 
A  good  pastor  is  a  voice,  Christ's  own  mouth,  and  therefore  little 
difi'erence  between  the  dumb  dog  and  the  dumb  devil,  between  him 
that  cannot,  and  him  that  will  not,  employ  his  talent.  In  a  word, 
he  that  doth  not  speak  to  glorify  God  and  edify  his  brother,  hath  a 
dumb  devil :  and  here  Gospel  and  Epistle  parallel ;  for  it  is  said  in 
the  Epistle,  that  all  foolish,  all  scurrilous,  all  filthy  talking  is  un- 
comely, not  fitting  the  saints  of  God,  but  the  sons  of  Belial. 

And  thus  I  have  shown  who  the  devil  is,  and  what  he  doth  on  the 
stage :  the  next  point  to  be  further  examined,  is,  why  Satan  doth 
all  this  ?  It  is  out  of  malice  to  God,  and  envy  to  man  ;  he  knows 
himself  already  damned,  and  therefore  thinks  himself  most  happy 
when  he  makes  others  like  himself  most  unhappy,  "  going  about  like 
a  roaring  lion  seeking  whom  he  may  devour."  Like  as  a  forlorn 
desperate  rebel  out  of  all  hope  of  pardon,  standeth  upon  his  own 
guard,  and  raiseth  a  faction  and  part  against  his  sovereign ;  so  the 
devil  past  all  grace  laboureth  to  set  up  a  kingdom  of  his  own,  the 
kingdom  of  darkness  against  the  kingdom  of  light ;  the  kingdom  of 
Antichrist  against  the  kingdom  of  Christ:  and  for  this  war  his 
might  is  great,  his  malice  greater. 

But  thanks  be  given  unto  God,  who  hath  given  us  victory  through 
Jesus  Christ  our  Lord ;  our  captain  Christ  hath  cast  out  this  prince 
of  darkness,  out  of  his  holds  and  dominions ;  as  he  did  conquer  the 


THE  THIRD  SUNDAY  IN  LENT.  427 

world  on  earth,  and  death  in  the  grave ;  so  Satan  in  the  courts  of 
hell  his  own  kingdom,  leading,  saith  the  Scripture,  captivity  cap- 
tive, triumphing  over  him,  who  did  tyrannize  over  us,  as  it  followeth 
in  the  text,  "  Casting  out  the  devil." 

The  second  actor  then  appearing  upon  this  theatre,  is  Christ; 
I  need  not  tell  you  who  he  is,  or  what  he  doth,  or  why  he  doth  it : 
he  is  God  and  man,  God  of  the  substance  of  his  Father,  begotten 
before  the  worlds,  and  man  of  the  substance  of  his  mother,  born  in 
the  world  for  us  men  and  our  salvation,  he  came  down  from  heaven, 
and  was  incarnate  by  the  Holy  Ghost ;  as  Satan  therefore  playeth  the 
part  of  a  murderer  and  a  destroyer ;  so  Christ  doth  act  a  Redeemer 
and  Saviour :  as  the  devil  sets  variance  between  God  and  man,  be- 
tween man  and  man,  between  man  and  himself;  so  Christ  contrari- 
wise makes  our  peace  with  God,  exhorts  us  to  peace  with  men,  and 
grants  us  peace  in  ourselves,  as  the  text  tells  it  in  brief,  he  doth  "  cast 
out  the  devil,"  I  say  cast  the  devil  out  of  the  poor  sinner,  whom  he 
did  possess,  and  that  for  four  reasons  especially  justifiable  by  law. 

1.  Because  the  devil  doth  not  pay  the  rent  of  God's  house. 

2.  Because  he  doth  suffer  God's  tenement  to  decay. 

3.  Because  he  doth  employ  it  to  base  uses. 

4.  Because  God  himself  hath  a  purpose  to  dwell  in  it. 
Almighty  God,  infinitely  rich  in  mercy,  lends  every  man,  and  as 

it  were  lets  to  farm  divers  possessions,  as  the  graces  of  the  spirit, 
the  virtues  of  the  mind,  the  gifts  of  the  body,  the  goods  of  the 
world ;  and  for  all  these  requires  no  rent  but  thanksgiving,  that 
our  soul  may  magnify  the  Lord,  and  our  mouth  show  forth  his 
praise ;  but  so  long  as  the  devil  is  in  any  tenement,  God  cannot 
have  this  little  rent,  this  small  farm :  for  he  possesseth  a  sinner's 
heart  with  such  a  numbness,  and  his  tongue  with  such  a  dumbness, 
that  he  can  neither  think  things  good  nor  speak  things  gracious. 

Secondly,  the  devil  ruinates  every  tenement  wherein  he  dwells : 
as  for  the  outhouses  of  our  bodies,  he  doth  endeavour  sometimes  to 
burn  them  with  lust,  and  sometimes  to  drown  them  with  drunken- 
ness, always  to  mischieve  them  with  some  peril  or  other :  as  for  the 
spiritual  and  inward  building,  the  foundation  of  God's  tenement  in 
our  soul  is  faith,  the  walls  hope,  the  roof  charity.  Now  the  devil 
having  neither  faith,  hope,  nor  love,  seeks  evermore  to  raise  our 
foundation,  to  dig  through  our  walls,  and  uncover  our  roof,  that 
having  neither  faith  in  God,  nor  love  towards  men,  our  poor  soul 
may  be  exposed  to  all  his  tempests  and  temptations,  and  therefore 
Christ  hath  a  just  cause  to  cast  him  out  of  his  farm  for  dilapida- 
tions. 


428  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

Thirdly,  that  tenant  deserves  worthily  to  be  thrust  out  of  house 
and  home,  sedibus,  redibus,  that  employeth  all  the  best  rooms  unto 
the  basest  oiBces,  as  to  make  them  either  stables  for  his  horses,  or 
stalls  for  his  oxen,  or  styes  for  his  hogs :  but  the  devil  is  such  a 
tenant,  he  makes  our  body,  which  is  the  temple  of  God,  a  den  of 
thieves,  a  den  of  oppression  and  covetousness,  a  den  of  lust  and 
filthiness ;  as  it  is  said  of  Babylon,  "An  habitation  of  devils,  an 
hold  of  all  foul  spirits,  a  cage  of  hateful  and  unclean  birds." 

Fourthly,  the  Lord  hath  a  purpose  to  dwell  in  our  mansion  himself, 
and  therefore  the  devil  must  be  packing:  "Behold,"  saitli  Christ, 
"'  I  stand  at  the  door  and  knock,  if  any  man  hear  my  voice  and  open 
the  door,  I  will  come  in  imto  him,  and  will  sup  with  him,  and  he  with 
me."  There  he  doth  promise  to  be  our  guest ;  but  he  saith,  in  an- 
other place,  that  he  will  dwell  with  us  ;  "If  any  man  love  me,  he 
will  keep  my  word,  and  my  Father  will  love  him,  and  we  will  come 
unto  him  and  will  dwell  with  him."  Now  that  Christ  may  come  into 
us,  when  he  comes  unto  us  he  doth  open  our  ears,  the  doors  of  our 
house,  that  we  may  hear  his  word ;  open  our  eyes  and  enlarge  our 
heart,  that  we  may  believe  his  word ;  untie  our  tongue,  that  we  may 
confess  his  faith,  and  call  upon  his  holy  name.  So  did  he  to  this 
poor  wretch,  and  so  doth  he  still  unto  his  children ;  if  any  man's 
heart  melt,  when  "  our  well-beloved  puts  in  his  hand  by  the  hole  of 
the  door,"  let  him  acknowledge  thankfully,  that  it  is  the  work  of 
God.     See  the  exposition  of  "  0  Lord,  open  our  lips." 

"  The  people  wondered."  The  words  and  wonders  of  Christ  are 
entertained  of  divers  men  diversely ;  the  people  both  admit  and  ad- 
mire Christ,  but  the  Pharisees  and  the  wicked  generation  mutter 
and  murmur.  Now  this  may  teach  all  teachers  not  to  fear  the  re- 
proach of  men,  as  knowing  that  God  hath  made  us  a  "  gazing  stock 
to  the  world,  to  men  and  angels."  Athanasius  was  nick-named 
Satanasius,  Cyprian  called  Caprian,  Paul  accounted  mad,  Christ 
himself  reputed  a  conjuror,  "  casting  out  devils  through  Beelzebub 
the  chief  of  the  devils." 

To  be  careless  what  is  spoken  of  us,  although  never  so  falsely  and 
slanderously  spoken,  (especially  when  it  is  such,  as  that  the  majesty 
of  God  and  cause  of  the  Gospel  may  thereby  be  damaged,)  is  the 
part  of  reckless  and  dissolute  persons.  And  therefore  Christ  ac- 
cused of  blasphemy,  did  ever  apologize  for  himself  when  it  made  for 
the  glory  of  God,  and  good  of  his  hearers,  as  John  viii.  49,  and 
John  xviii.  23,  and  here  confuting  his  adversaries  with  five  reasons. 
The  first  argument  is  taken  from  a  proverbial  saying,  verses  17, 


THE  THIKD  SUNDAY  IN  LENT.  429 

18.     "A  kingdom  divided  against  itself  cannot  stand  :"  ergo,  no 
man  can  cast  out  one  devil  by  another. 

The  second  is  a  pari,  verse  19.  "  If  I  through  Beelzebub  cast 
out  devils,  by  whose  help  do  your  children  cast  them  out  ?"  You 
say  that  your  sons  cast  out  devils  by  the  power  of  God  ;  ergo,  you 
do  wickedly  to  say  I  do  this  in  the  name  of  Beelzebub. 

The  third  is  a  mediis,  verse  20.  "  I  cast  out  devils  by  the  finger 
of  God  ;"  ergo,  not  by  Beelzebub. 

The  fourth  is  ad  impossibili,  verses  21,  22.  "  A  strong  man  is  not 
cast  out  of  his  possession  but  by  a  stronger  ;"  the  devil  is  overcome 
by  me,  for  I  cast  him  out  and  spoil  him,  ergo,  I  am  stronger 
than  he. 

The  last  argument  a  contrariis,  verse  23.  ^^  He  that  is  not  with 
me  is  against  me,  and  he  that  gathereth  not  with  me,  scattereth 
abroad."  I  gather  the  Church,  but  Satan  doth  scatter ;  ergo,  there 
can  be  no  good  agreement  between  the  devil  and  me  :  that  the 
devil  doth  scatter  the  Church,  he  proves  at  large  by  a  goodly  simi- 
litude, verses  24,  25,  26. 

The  true  miracles  of  Christ  and  his  Church,  are  known  from  the 
false  miracles  of  heathen  sorcerers  and  idolatrous  exorcists,  especi- 
ally two  ways,  impossibilitate  et  finibus,  by  their  ends  and  impossi- 
bility. The  miracles  of  Christ  were  wrought  to  strengthen  our 
faith  and  confirm  the  true  worship  of  God  ;  but  all  the  miracles  of 
antichrist  are  to  deceive  the  children  of  God,  and  to  set  up  idolatry. 

Again,  the  miracles  of  Christ  are  impossible  ;  "  Since  the  world 
began,  was  it  not  heard,  that  any  man  opened  the  eyes  of  one  that 
was  born  blind  ;"  antichrist  cannot  cast  out  a  devil  against  his  will, 
as  our  Saviour  in  my  text. 

A  conjurer  expels  Satan  by  consent,  not  by  constraint ;  "  The 
owner  of  a  horse  gives  it  up  to  the  soldier  with  different  feelings  than 
those  with  which  he  yields  it  to  the  buyer,  or  his  friend."  Aug. 
And  therefore  when  evil  spirits  are  cast  out  by  wicked  men,  it  is  by 
compact,  and  the  devil  will  be  sure  to  gain  by  the  bargain.  But 
Christ  here,  stronger  than  Satan,  "  overcometh  him,  and  taketh 
from  him  all  his  harness,  (wherein  he  trusted,)  and  divideth  his 
goods." 

"  Yea,  happy  are  they."  Christ  doth  not  deny,  much  less  despise 
that  which ,  the  woman  had  said  before,  but  insinuates  that  the 
blessed  Virgin  was  more  blessed  in  being  his  child  than  in  being 
his  mother.  See  before  Magnificat,  and  after  the  Gospel  for  Annun- 
ciation. 


430  THE    OFFICIAL   CALENDAR    OF   THE   CHURCH. 


THE  EPISTLE. 

Gal.  iv.  21. — ''  Tell  me  {ye  that  desire  to  he  tmder  the  law,)  do  you. 
not  hear  of  the  laiv,'  ^c. 

As  painting  is  an  ornament  to  set  forth  and  garnish  an  house 
which  is  already  built ;  so  is  an  allegory  the  light  of  a  matter 
already  proved,  and  otherwise  sufficiently  confirmed.  Some  fathers, 
and  most  friars  expounding  the  Scriptures,  are  too  much  in  their 
allegories,  as  being  more  cunning  to  beautify  than  to  build,  and  so 
their  postils  are  like  the  courtier's  lodging,  a  rotten  cottage  well 
hanged  ;  or,  as  a  merry  fellow  said  of  the  lawyer's  library,  "  mul- 
tum  hie  video  juris,  at  nihil  carnis."  I  see  much  law  here,  but  little 
sense. 

On  the  contrary,  St.  Paul  useth  in  this  Epistle  first  arguments 
and  then  ornaments.  He  doth  fortify  the  main  proposition  of  all 
his  discourse,  (namely,  "  That  a  man  is  not  justified  by  the  works 
of  the  law,  but  by  faith  in  Jesus  Christ,")  first,  by  reasons  of  expe- 
rience :  secondly,  from  Abraham's  example  :  thirdly,  by  manifold 
testimonies  of  holy  writ :  fourthly,  by  similitudes  and  apt  compari- 
sons of  a  man's  will,  of  the  prison,  of  the  schoolmaster,  of  an  heir  ; 
now  last  of  all  as  a  beauty  to  the  rest,  he  addeth  an  allegory,  "  Tell 
me  ye  that  desire  to  be  under  the  law,"  &c. 

Tu^„i    ^  i    i.  f  Preface,  verse  21. 

Thowhole  text  may  _  f  Storv  verses '>2  n 

be  divided  into  three  <  Alleo;ory,  contain  in  o;  a  i  «t    i'  "^'ni  *oc 

principal  parts:  a        \  r.     °  °      1  Mystery,  verses  24,  25. 

^        >■      i-  \  (Jonclusion,  verse  61. 

"Tell  me."  "Teach  me,"  saith  Job,  "and  I  will  hold  my 
tongue,"  so  Paul  here,  "  tell  me  ye  that  desire"  to  live  under  the 
burden  of  the  law,  do  ye  read  Moses  or  not  ?  if  you  never  read  the 
law,  you  ai'c  not  wise  to  desire  you  know  not  what ;  if  you  ever 
read  or  heard  the  law,  then  understand  that  "  Abraham  had  two 
sons,"  &c. 

As  Bernard,  have  you  appealed  to  the  Gospel  ?  unto  the  Gospel 
shall  you  go  :  so  Paul,  are  ye  desirous  to  be  tried  by  the  law  ?  then 
let  the  law  pass  upon  you.  "For  it  is  written,"  &c.,  that  is  a  true 
proof  and  without  contradiction,  which  hath  tokens  for  the  testify- 
ing of  it  even  from  the  very  adversaries  themselves.  And  therefore 
the  fathers  in  old  time  did  well  in  wresting  the  weapons  of  heathen 
poets  and  philosophers  out  of  their  own  hands  ;  and  the  Protestants 
in  our  age  deserve  better,  who  beat  the  Papists  on  their  own  dung- 
hill, in  their  own  schools :  for  as  Paul,  "  tell  me  that  ye  desire  to 


THE  FOURTH  SUNDAY  IN  LENT.  431 

be  under  the  law ;"  so  tell  me  ye  that  depend  upon  the  Pope's  in- 
fallible judgment,  as  though  he  carried  the  Holy  Ghost  in  his  bosom, 
did  you  never  hear  from  a  learned  Papist  of  eminent  note,  that  some 
Popes  have  been  so  little  furnished  with  good  letters  as  that  they 
did  not  understand  so  much  as  their  grammar  ?  and  that  Pope  Paul 
the  Second,  so  much  hated  learning,  that  he  pronounced  them  here- 
tics, which  once  should  mention  either  in  earnest  or  jest  the  word 
Academia.  Tell  me  ye  that  have  so  reverend  a  conceit  for  the 
Romish  clergy,  did  you  never  hear  what  their  Abbot  Bernard  hath 
written  ?  "  all  are  confederated  adversaries."  Ye  that  desire 
whorish  Babylon  for  your  holy  mother,  have  ye  not  read  what  a 
Popish  poet  hath  recorded  of  Rome  ? 

"  venalia  nobis 

Templa  ;  Sacerdotes,  altaria,  sacra,  coronae, 

Ignis,  tliura,  preces,  coelum  est  venale,  Deusque." — Mantuan. 

'Twas  venal  Rome, 
Her  temples,  priests  ;  her  altars,  shrine  and  dome ; 
Her  crowns,  fire,  incense,  prayers  ;  her  very  heaven, 
Ay  !  God  himself,  held  up  for  sale,  for  money  given." 

Did  you  never  hear  what  your  St.  Thomas  Becket?  "  Rome  our 
mother  is  become  an  harlot,  and  exposcth  herself  to  sale  for  meed 
and  money." 

"The  law."  Genesis,  out  of  which  he  took  this  history,  teacheth 
especially  faith,  and  showeth  how  the  Patriarchs  in  respect  of  their 
belief  pleased  God,  yet  after  the  manner  of  the  Jews  he  called  it 
the  law,  for  that  the  law  of  circumcision  is  contained  therein ;  and 
sometimes  the  law  comprehends  not  only  the  books  of  Moses,  but 
also  the  Psalms  of  David,  and  all  the  books  of  the  Old  Testament, 
as  John  xv.  25,  "  but  it  is  that  the  word  might  be  fulfilled  which  is 
written  in  their  law ;  they  hated  me  without  cause."  Law  then 
in  the  first  place  must  be  construed  of  the  law  moral  and  ceremo- 
nial ;  in  the  second,  it  is  taken  for  the  books  of  Moses,  especially 
for  that  of  Genesis. 

"For  it  is  written,  that  Abraham  had  two  sons,''  Gen.  16,  17, 
18,  21  chapters,  one  by  a  bond-maid,  Ishmael  by  Hagar  ;  and  the 
other  by  a  free-woman,  Isaac  by  Sara :  now  he  that  was  born  of  the 
bond-woman  was  born  after  the  flesh ;  after  an  ordinary  fashion  as 
other  children  are ;  but  Isaac,  born  of  Sara  the  free  woman,  was 
born  by  promise ;  "  Sara,  thy  wife,"  saith  the  angel  to  Abraham, 
*'  shall  bear  thee  a  son  indeed,  and  thou  shalt  call  his  name  Isaac ; 
and  I  Avill  establish  my  covenant  with  him  for  an  everlasting  cove- 
nant, and  with  his  seed  after  him."     And  this  in  brief  is  the  plain 


432  THE   OFFICIAL   CALENDAR   OF  THE   CHURCH. 

Story,  the  uLicli,  as  our  Apostle  speaks,  is  an  allegory,  for  by  these 
things  is  meant  another  thing. 

Abraham  is  a  figure  of  God,  which  Iiad  two  sons,  that  is,  two 
sorts  of  people,  Jews  and  Christians  ;  Ishmael  represents  the  Jews, 
Isaac  the  Christians ;  and  these  two  be  born  unto  God  by  Hagar 
and  Sara,  that  is,  in  a  similitude,  the  two  Testaments,  the  old  and 
new,  the  law  and  the  Gospel,  llagar  is  Sinai,  which  was  without 
tlie  limits  of  the  land  of  promise  in  Arabia,  upon  which  the  cove- 
nant of  the  law  was  given  with  lightnings  and  thunders,  horror  and 
trembling,  and  so  all  the  children  of  that  Testament  are  begotten 
to  bondage  and  fear:  but  Sara  is  Jerusalem,  not  that  old  Jerusalem 
in  bondage  with  her  children,  but  the  new  Jerusalem,  our  mother 
the  Church,  here  called  Jerusalem  above,  from  whence  cometli  the 
Gospel,  begetting  the  free  children  of  liberty,  who  receive  the  spirit 
of  adoption  whereby  they  cry  Abba  Father. 

'•Mount  Sinai  is  Agar  in  Arabia."  Some  think  this  mount  had 
two  names.  Agar  and  Sinai.  Some,  that  Sinai  is  called  of  Arabians 
Agar,  and  it  signifieth  in  their  language  as  much  as  handmaid  ;  and 
haply  the  likeness  of  the  name  gave  Paul  occasion  to  find  out  this 
excellent  allegory.  Some  that  Agar  is  called  Sinai,  for  that  Agar 
is  a  figure  of  Sinai,  as  Christ  is  called  the  Passover. 

As  then  Ilagar  the  bondmaid  brought  Abraham  a  son,  yet  not  an 
heir,  but  a  servant ;  so  mystical  Hagar  the  law,  did  bear  to  God 
the  great  Abraham  a  people,  but  without  the  promise,  not  an  heir, 
but  a  servile  seed.  As  Ishmael  was  the  true  son  of  Abraham  ;  so 
the  Jews  had  the  true  God  to  be  their  father,  who  gave  them  his 
oracles,  and  religion,  and  temple :  Psalms  cxlvii.  19.  "  He  show- 
cth  his  word  unto  Jacob,  his  statutes  and  ordinances  unto  Israel." 
This  only  was  the  difierence,  that  Isaac  was  born  by  promise,  but 
Ishmael  without  the  blessing  of  the  word :  Ilagar  therefore  gen- 
dereth  unto  bondafre. 


,  f  affectum, 
quantum  ad  |  ^^^^^_ 


urn. 


The  law  doth  gender  an  affection  of  fear,  but  the  Gospel  of  love, 
so  St.  Augustine,  "The  diiTcrenccs  between  the  two  Testaments  are 
clearly  and  briefly  expressed  by  the  words  '  fear'  and  'love  :'  "  accord- 
to  that  of  Paul ;  "  Ye  that  are  led  by  the  Spirit  of  God,  and  believe 
the  Gospel,  have  not  received  the  spirit  of  bondage  to  fear  again  : 
but  ye  have  received  the  spirit  of  adoption,  whereby  ye  cry  to  God, 
as  to  a  most  merciful  Father,"  Rom.  viii.  14,  15. 

Again,  the  bondwoman  gendereth    unto    bondage,  quantum  ad 


THE  FOUETH  SUNDAY  IN  LENT.  433 

effectum,  in  respect  of  the  success  and  event ;  for  the  law  begetteth 
unto  God  servants  only,  not  sons  ;  or  if  sons,  not  heirs  of  his  king- 
dom ;  in  this  respect  it  is  called  the  "  the  ministry  of  death."  On 
the  contrary,  the  Gospel  is  the  power  of  God  unto  salvation,  and 
begets  inheritors  of  God's  eternal  kingdom  ;  the  servant  abideth 
not  in  the  house  forever,  but  the  son  doth  abide  forever. 

As  Hagar  figures  the  law,  so  doth  Ishmael  all  justiciaries  that 
look  to  be  saved  by  the  law ;  so  that  the  Turks  and  Jews  are  Ish- 
maelites,  ignorant  Protestants  and  school  Papists  half  Ishmaelites, 
ascribing  too  much  unto  their  own  works,  and  too  little  to  Christ 
and  his  merits. 

"Bordered  upon  the  city  now  called  Jerusalem."  Here  the 
novelist  excepts  against  our  translation,  in  that  the  word  [bordereth] 
expresseth  neither  the  situations  of  the  place,  nor  meaning  of  our 
Apostle. 

First,  for  the  fault  in  cosmography,  Martin  Luther  avoweth,  in 
his  commentaries  upon  this  place,  that  there  be  continual  mountains 
reaching  from  Arabia  Petrea  to  Cades  Bernea  in  Jewry :  so  that 
Mount  Agar  in  that  respect  may  be  said  to  border  upon  Jerusalem. 
And  as  for  the  true  construction  in  divinity,  we  take  not  the  word 
topically  but  typically.  Mount  Agar  bordereth  upon  Jerusalem  in 
similitude,  not  in  situation,  as  the  Church  Bible  consenting  with  the 
translators  of  Geneva,  "  Sinai  is  a  mountain  in  Arabia,  which  an- 
swereth  unto  Jerusalem :"  and  so  there  is  a  great  neighbourhood  in 
allusion  and  correspondence.  For  as  Agar  gendered  not  the  seed 
of  promise,  so  the  law  seated  in  the  terrestrial  Jerusalem,  is  not 
able  to  beget  heirs  unto  God,  for  "  Jerusalem  is  in  bondage  with 
her  children,"  under  the  Roman  servitude  literally  ;  but  according 
to  Paul's  meaning  allegorically,  she  cannot  attain  to  the  liberty  of 
the  spirit,  but  abideth  under  the  wrath  of  God,  horror  of  conscience, 
guilt  of  death  and  hell. 

I  could  tell  the  curious  critic,  who  seeth  a  mote  in  the  Church's 
eye,  but  overseeth  a  beam  in  his  own,  that  Jerome  and  Ambrose 
read  conjunctus,  Erasmus  of  Rotterdam,  confinis ;  Erasmus  Sarce- 
rius  in  his  postil,  contiguous ;  all  which  are  the  same  with  our 
English  "  bordereth ;"  and  if  I  should  say,  the  Puritan  of  England  is 
next  door  to  the  Brownist  of  Amsterdam,  the  most  simple  separatist 
in  all  Sandwich  I  am  sure  would  understand  me ;  so  little  difference 
is  there  between  the  new  Church  and  no  Church. 

"  But  Jerusalem  which  is  above  is  free,  which  is  the  mother  of  us 
all."  Interpreters  observe,  that  these  words  are  a  lively  description 
of  the  Church ;  "  from  above,"  denotes  its  superiority ;  "  Jerusalem," 


434  THE    OFFICIAL   CALENDAR   OF   THE   CHURCH. 

its  abundant  peace;  ^'free,"  its  liberty;  "mother,"  its  charity,  or 
(as  Aquinas,)  its  fruitfulness.  I  showed  in  my  exposition  of  the 
creed,  that  the  Church  of  God  hath  three  properties,  and  three  pre- 
rogatives ;  the  properties  are,  holy  catholic,  knit  in  a  communion ;  her 
prerogatives  are,  "  forgiveness  of  sin,  resurrection  of  the  body,  life 
everlasting."  The  word  above  doth  intimate  that  she  is  holy;  Jeru- 
salem and  mother,  that  she  is  knit  in  a  communion.  In  that  she  is 
the  mother  of  all,  it  showeth  her  to  be  catholic  ;  in  that  a  free 
Avoman,  and  her  children  heirs,  implies  "  forgiveness  of  sins,  resur- 
rection of  the  body,  life  everlasting." 

Jerusalem  is  a  type  of  the  Catholic  Church  in  four  respects  espe- 
cially. First,  God  chose  Jerusalem  above  all  other  places  on  earth 
to  dwell  in  ;  "  Here  shall  be  my  rest  for  ever  ;  here  will  I  dwell,  for 
I  have  delight  therein."  So  the  Church  is  "  a  chosen  generation,  a 
holy  nation,  a  peculiar  people  to  God,"  enclosed  (as  it  were)  from 
the  commons  of  the  world. 

Jerusalem  was  builded  as  a  city  that  is  at  unity  within  itself,  so 
the  members  of  the  Church  are  linked  together  by  the  bond  of  "  one 
Spirit,  one  Lord,  one  Faith,  one  Baptism." 

3.  Jerusalem  was  the  Sanctuary,  the  place  of  God's  holy  wor- 
ship, and  (if  I  may  so  speak)  the  chamber  of  his  presence;  so  the 
Church  is  the  pillar  and  ground  of  truth,  in  it  we  must  seek  God 
and  the  word  of  life. 

4.  Jerusalem  was  the  seat  of  David,  Psalm  cxxii.  5,  and  so  the 
Church  is  the  throne  of  Christ,  figured  by  the  kingdom  of  David, 
Isa.  xxii.  22  ;  Apoc.  iii.  7. 

"  Above."  The  Church  on  earth  is  called  Heavenly  Jerusalem, 
a  City  which  came  down  from  God. 

f  Beginning,  for  all  God's  elect  arc  written  in  Heaven,  Heb.  xii. 
23,  enrolled  in  the  book  of  life,  Apoc.  xx.  15. 

[  Faith  ;  for  Christ  dwolleth  in  us,  and  we  dwell  with 
Continu-         him  in  heaven  by  faith, 
ance,  for   J  Conversation  ;    "  The  mind  is  where  we  love,  not 
In  respect  J  1      where  we  live  ;"  seeing  then  her  affection  is  set  on 

of  her  I  heavenly  things,  her  conversation  is  said  expressly 

[     to  be  in  heaven  also. 
End,  for  that  is  her  end,  to  possess  a  kingdom  without  end,  called 
heavenly,  because  heaven  is  her  seat.     I  will  (saith  our  blessed 
Saviour)  that  they  which  thou  hast  given  me,  be  with  me,  even 
where  I  am :  "  every  good  and  perfect  gift  is  from  above." 

Seeing  then  Almighty  God  hath  blessed  us  his  people  with  all 
spiritual  blessings  in  heavenly  things  in  Christ :  the  Church  in  her 
best  part  is  above,  though  in  her  worst  below.  This  should  admo- 
nish us  to  live  in  this  present  world  as  pilgrims  and  strangers,  and 


THE  FOURTH  SUNDAY  IN  LENT.  435 

to  cast  away  from  us  every  thing  that  hindereth  us  in  our  journey, 
that  we  may  go  lightly  to  our  heavenly  home.  This  also  may 
teach  us,  if  we  suffer  wrong,  either  in  goods  or  good  name,  to  be 
patient,  for  the  world  doth  hate  us,  because  we  are  not  of  the  world, 
and  hereupon  to  make  haste  unto  our  journey's  end,  desiring  to  be 
dissolved  and  to  be  with  Christ.     See  Epist.  for  Easter  day. 

"Is  free."  Free,  because  made  free  by  Christ;  "If  the  Son 
make  you  free,  you  shall  be  free  indeed."  Our  Apostle  meaneth  a 
discharge  from  the  whole  bondage  of  the  law,  Satan  and  sin ;  not 
('as  Anabaptists  imagine)  a  liberty  to  do  what  every  man  list,  or  to 
live  under  no  obedience  to  spiritual  and  temporal  Governors.  A 
dissolute  licentiousness  is  quite  contrary  to  the  true  freedom,  which 
Christ  obtained  for  us ;  a  Christian  in  respect  of  his  faith  is  Lord 
over  all,  in  respect  of  his  love  servant  to  all.  Jerusalem  is  free  for 
her  conscience,  not  for  her  person  or  purse ;  for  notwithstanding 
her  liberty,  she  must  pay  debts  and  perform  duties  unto  whom 
either  debt  or  duty  belongs. 


o 


Deliverance 
from  evil ; 
in  respect 
of  the  laws 


Freedom  in 
good :    re- 
specting 
either  the 


Breach,  "For  there  is  no  condemnation  to  them  that  are  in 
Christ,  he  was  made  a  curse,  to  deliver  us  from  the  curse." 

Bond,  which  obligeth  us  in  our  own  person,  to  bring  perfect 
righteousness  for  attainment  of  everlasting  salvation,  ac- 
^  cording  to  the  tenor  of  the  law,  "  do  this  and  live  ;"  so  the 
publican  and  the  prodigal  Son,  who  condemned  themselves, 
appealed  from  the  bar  of  God's  justice,  to  the  court  of  his 
mercy ;  "  Ye  are  not  under  the  law,  but  under  grace." 
Rom.  vi.  14. 

Creator,  in  having  free  access  to  God  the  Father,  in  the  name 
of  Christ,  and  a  liberty  to  serve  him  in  holiness  and  right- 
eousness all  the  days  of  our  life  without  fear ;  for  Christ 
hath  an  easy  yoke,  the  service  of  God  is  not  a  bondage,  but 
a  perfect  freedom. 

Creatures,  in  that  all  things  are  pure  to  the  pure  ;  for  the  do- 
minion over  the  creature  lost  l;)y  Adam,  is  restored  again 
by  Christ,  all  are  yours,  and  you  Christ's,  and  Christ  God's. 


Hence  St.  Paul  calls  the  forbidding  of  meats  and  marriage,  with 
obligation  of  conscience,  and  opinion  of  merit,  "a  doctrine  of 
devils." 

A  thing  indifferent,  upon  the  commandment  of  the  Magistrate 
becomes  necessary,  not  in  respect  of  itself,  but  for  avoiding  scandal 
and  contempt  of  authority ;  the  thing  to  the  conscience  remains 
indifferent  still,  and  may  be  used  and  not  used,  if  it  were  not  for 
our  obedience  to  the  Prince.  See  Luther  lib.  de  Christian,  libert. 
et  Com.  in  Galat.  v.  1,  et  loc.  com.  tit.  de  libertat.  Christian 
Melanct.  com.  tit.  de  Ceremon.  et  Christian  libertat.  Calvin 
Institut.  lib.   3,  cap.  19,  Beza  epist.  24,  Perkins  treat,  of  Con- 


436  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

science,  cap.  2,   et  com.  in   Galat.  cap.  5,  verse  1.     Dominicus  a 
Soto  apud  Bellarm.  de  Justificat.  lib.  4,  cap.  6,  &c. 

1.  To  love  Christian  Religion,  as  the  means 
of  this  liberty. 

2.  To  search  the  Scriptures,  as  the  Charter 
in  which  our  liberties  are  written. 

3.  To  serve  God  in  the  duties  of  faith  and 
newness  of  life  ;  because  this  service  is  our 
liberty,  "  Stand  fast  therefore  in  the  liberty 
wherewith  Christ  hath  made  us  free,  and 
be  not  entangled  again  with  the  yoke  of 
bondage,"  Gal.  v.  1. 


The  consideration 
of  this  our  freedom 
teacheth     us     three  "^ 
duties  especially : 


^'Mother."  The  word  of  God  is  committed  to  the  keeping  of  the 
Church,  and  this  word  is  seed,  and  milk,  and  strong  meat,  Heb.  v. 
14.  The  Church  then  as  a  mother  brings  forth  children  to  God  by 
the  ministry  of  the  word,  and  after  they  be  born,  feeds  them  with 
milk  flowing  from  her  own  two  breasts,  which  are  the  Scriptures  of 
the  two  Testaments. 

Hence  the  Church  may  learn  to  be  diligent  in  preaching  the 
Gospel  sincerely.  For  by  the  seed  of  the  word  one  begets  another 
to  God ;  I  being  begotten  (saith  Luther)  of  others,  do  now  beget 
others,  which  also  shall  beget  others  hereafter,  and  so  this  spiritual 
begetting  shall  continue  to  the  world's  end. 

2.  We  are  taught  hereby  to  despise  our  first  birth,  and  seek  to 
be  born  again  to  God,  and  suck  the  breast  of  our  mother,  feeding 
on  the  milk  of  the  Word,  1  Peter  ii:  2.  "  We  are  not  born  Chris- 
tians, but  regenerated  Christians,"  quoth  Jerome.  Thus  to  be  made 
a  member  of  the  new  Jerusalem,  is  a  great  privilege.  Revel,  iii.  12. 

3.  The  word  "  Mother,"  implieth  our  dutiful  obedience  to  the 
Church  of  God  according  to  that  of  Solomon;  "My  son,  hear  thy 
father's  instruction,  and  forsake  not  thy  mother's  teaching."  This 
father  is  God,  and  this  mother  is  the  Church,  as  Divines  expound 
it  aptly.  The  Roman  Church  is  not  our  mother,  but  a  step-mother, 
if  not  a  professed  harlot ;  and  therefore  we  must  come  out  of  her, 
as  being  more  like  Mount  Sinai,  gendering  to  bondage,  then  Mount 
Sion  begetting  free  children. 

"  Of  us."  navtw  jy^wi/,  not  of  all,  but  of  us  all,  that  is,  all  true  be- 
lievers elected  and  called  effectually,  who  are  in  such  wise  in  the 
temple  of  God,  that  they  are  the  temple  of  God,  for  if  the  repro- 
bate be  lively  members  of  Jerusalem  above,  the  Church  is  a  Mother 
not  only  to  the  sons  of  God,  but  also  to  the  children  of  the  devil : 


THE  FOURTH  SUNDAY  IN  LENT.  437 

a  doctrine  not  only  received  of  the  Fathers  in  old  time,  but  enter- 
tained of  the  schoolmen  also,  Johannes  de  Turre  Cremata,  Alex- 
ander Hales,  Hugo,  Thomas,  Pctrus  a  Soto,  Melchior  Canus,  &c. 

"All."  For  he  that  hath  not  the  Church  for  his  Mother,  shall 
never  have  God  for  his  Father,  "Whom  he  chose,  them  also  he 
called,"  all  God's  elect  are  in  due  time  called,  and  all  that  are 
called,  are  called  by  the  Church;  Melanct.,  "None  are  elected  ex- 
cept such  as  are  called,"  and  therefore  most  honourable  for  the 
King  himself,  Viho  is  the  Father  of  the  Commonwealth,  to  be  the 
son  of  the  Church. 

"  For  it  is  written."  In  a  controversy  between  the  false  teachers 
and  himself,  concerning  the  justifying  of  a  sinner,  he  makes  the 
Scripture  his  Judge ;  for  whosoever  be  judex  qui,  the  Bible  must 
be  judex  quo,  by  which  all  questions  in  religion  ought  to  be  deter- 
mined. 

"Rejoice  thou  barren."  He  showeth  by  this  allegory  of  the 
Prophet  Isaiah,  the  difference  between  Hagar  and  Sara,  that  is  to 
say,  between  the  Church  and  the  Synagogue,  between  the  Gospel 
and  the  law.  The  law  being  husband  of  the  fruitful  woman,  that  is, 
of  the  Synagogue,  begetteth  very  many  children  in  the  world ;  for 
none,  save  the  children  of  the  free  woman,  either  see  or  know  other 
righteousness  than  that  of  the  law.  Contrariwise  Sara,  that  is  to 
say,  the  true  Church  under  the  cross,  seemeth  exceeding  barren,  as 
having  no  children,  or  very  few.  The  Prophet  therefore  doth  exhort 
her  to  rejoice  ;  for  howsoever  the  Church  seem  to  be  forsaken  and 
barren  before  the  world,  not  having  the  righteousness  and  works  of 
the  law,  yet  notwithstanding  she  is  a  most  fruitful  mother  having 
an  infinite  number  of  children  before  God.  "The  desolate  hath 
many  more  children  than  she  which  hath  an  husband."  Hagar  hath 
not  children  but  servants ;  and  howsoever  for  a  time,  "  they  that 
are  born  after  the  flesh  persecute  those  that  are  born  after  the 
spirit,"  yet  the  children  of  the  bond-woman,  are  cast  out  of  the 
house  together  with  their  mother,  and  receive  not  inheritance  with 
the  children  of  the  free  woman. 

Here  then  is  comfort  for  a  distressed  soul,  "Rejoice  thou  barren 
that  bearest  no  children,"  &c.  Albeit  thou  feel  thj^self  never  so 
barren  of  good  works,  unable  to  think  an  acceptable  thought,  so  void 
of  righteousness  as  that  there  dwelleth  in  thee  no  goodness  at  all, 
yet  "  break  forth  into  joy,"  for  Christ  is  thy  "righteousness,  and 
sanctification,  and  redemption."  As  Christ  then  is  greater  than  the 
law,  so  thy  righteousness  is  a  far  more  excellent  righteousness  than 
that  of  the  law ;  thou  hast  many  more  children  than  she  which  hath 


438  THE   OFFICIAL   CALENDAR   OF   THE    CHUIICH. 

an  husband.  Rejoice  therefore,  for  God's  kingdom  is  the  place  of  joy, 
God's  children  are  the  men  of  joy,  the  Gospel  is  the  matter  of  joy. 
God's  ark  was  a  figure  of  Christ,  and  the  mirth  before  the  ark 
signifieth  that  the  foundation  of  all  our  joy  consists  in  our  reconci- 
liation with  God  in  Christ ;  the  music  of  the  temple  was  typical, 
and  prefigured  these  joys  of  the  Catholic  Church. 

"Ureak  forth  and  cry."  The  first  word  intimates  that  the 
Church  upon  earth  is  as  it  were  pent  in  with  present  grief :  her 
joy  is  mixed  in  this  life  with  sorrow :  the  Paschal  Lamb  was  eaten 
with  sour  herbs,  insinuating  that  wc  feel  no  sweetness  in  the  blood 
of  Christ,  till  we  feel  the  smart  of  our  sin.  The  word  "  cry"  doth  show, 
that  albeit  in  earthly  joy  we  must  be  sparing  and  moderate  ;  yet  in 
spiritual  joy,  the  measure  is  to  rejoice  without  measure  ;  if  we  be 
ravished  in  our  joy  that  we  cry  again,  it  is  the  best  of  all.  "  Rejoice 
in  the  Lord  always;  again,  I  say  rejoice."  See  Gospel,  Dom.  1, 
Advent,  et  Epist.  Dom.  4.     Advent. 


THE  GOSPEL. 
John  vi.  1. — ^'^  Jesus  departed  over  the  Sea  of  CralUee"  ^-c. 

This  Gospel  is  the  same  with  the  Gospel  allotted  for  the  last,  and 
but  little  diifering  from  the  Gospel  appointed  for  the  seventh  Sun- 
day after  Trinity :  for  the  miraculous  feeding  of  much  people  with 
a  few  loaves  is  read  in  the  Church  every  year  thrice  ;  to  wit,  in 
winter,  when  wheat  is  sown ;  in  Lent,  when  it  is  in  hopeful  spring ; 
and  in  harvest,  when  it  is  ready  for  the  barn.  See  the  reason  and 
exposition  hereof,  Gospel  Dom.  7,  post  Trin. 


THE  EPISTLE. 


Heb.  ix.  11. — '^'  Christ  being  an  high  priest  of  good  things  to  come^ 
came  by  a  greater  and  more  perfect  Tabernacle"  ^-c. 

This  text  is  a  brief  of  the  whole  Epistle,  wherein  Christ  Jesus  the 
great  Bishop  of  our  souls,  is  first  compared,  and  then  preferred 
before  the  Levitical  high  priest  in  sundry  points,  as. 


THE   FIFTH   SUNDAY  IN   LENT.  439 

1.  Aaron  and  all  his  successors  were  but  only  forerunners  of 
Christ,  •who  is  the  end  of  the  law,  for  this  called  here  sacerdos 
accedens,  or  superveniens,  a  priest  added  to  the  priests,  a  mediator 
of  the  New  Testament,  consummating  the  priesthood  of  the  old. 

2.  The  Levitical  high  priest  was  a  priest  of  things  present,  that 
is,  earthly  things  and  temporary,  which  only  stood  "  in  meats  and 
drinks,  and  divers  washings,"  and  carnal  rites,  until  the  time  of 
reformation  ;  but  Christ  is  an  high  priest  "  of  good  things  to  come," 
so  great,  that  this  world  cannot  perceive,  much  less  receive  them. 
As  an  everlasting  Father  he  bestowed  on  the  Church  eternal  gifts, 
in  this  life  grace  to  the  end,  in  the  next  glory  without  end.  Spi- 
ritual graces  in  respect  of  the  law  were  things  to  come,  but  yet 
howsoever  "  we  be  now  sons  of  God,  it  doth  not  appear  what  we 
shall  be  ;"  for  the  glory  which  our  high  priest  hath  purchased  for 
us  is  yet  to  come  ;  "  now  we  see  through  a  glass  darkly,  but  when 
this  corruption  shall  put  on  incorruption,  and  this  mortal  shall  be 
clothed  with  immortality,  then  we  shall  see  face  to  face."  These 
good  things  to  come  shall  be  further  enjoyed  and  fully  revealed  in 
the  world  to  come. 

3.  Christ  Jesus,  our  high  priest,  came  by  a  greater  and  more 
perfect  tabernacle  than  Aaron.  Some  by  tabernacle  mean  the 
Church  of  God,  "  a  tabernacle  which  the  Lord  built,  and  not  man."  It 
is  greater  than  the  Jew's  temple,  for  it  is  Catholic  ;  the  Lord's 
great  cathedral  extended  to  all  places,  and  at  all  times,  and  all  per- 
sons, not  only  those  who  are  now  living,  but  also  those  who  have 
been  from  the  beginning,  and  shall  be  to  the  world's  end,  for  this 
cause  called  "the  mother  of  us  all,"  Gal.  iv.,  and  it  is  more  perfect 
as  being  the  body,  whereof  the  tabernacle  was  only  the  shadow. 

Some  by  tabernacle  understand  heaven,  a  tabernacle  that  cannot 
be  removed,  a  greater  tabernacle.  For  the  whole  earth  in  compari- 
son of  heaven  is  but  a  point,  all  Jewry  but  a  part  of  a  point,  the 
temple  but  a  parcel  of  a  part ;  and  "  more  perfect,  for  now  we  know 
in  part,  and  prophecy  in  part ;  but  when  that  which  is  perfect  is 
come,  then  that  which  is  imperfect  shall  be  abolished." 

Others,  and  that  most  fitly,  think  Christ's  human  nature  to  be 
this  tabernacle,  for  he  was  consecrated  unto  God  in  his  flesh,  he 
was  crucified  in  it,  ascended  in  it,  glorified  in  it,  and  now  sitteth  at 
the  right  hand  of  God  in  the  Holy  of  Holies,  as  our  mediator  and 
advocate.  Well  may  Christ's  body  be  called  a  tabernacle,  for  it  is 
the  temple  of  the  blessed  Trinity,  "  wherein  all  the  fullness  of  the 
Godhead  dwells  bodily :"  this  tabernacle  was  not  made  with  hands, 
as  that  old  tabernacle,  nor  of  this  building,  as  our  earthly  taber- 


440  THE    OFFICIAL   CALENDAB,   OF   THE   CHUECH. 

nacles  are.  For  albeit  Christ  ^vas  born  of  the  Virgin  Mary,  yet 
conceived  of  the  Holy  Ghost ;  as  the  Prophet,  the  stone  cut  out  of 
the  mountain  without  hands.  His  body  was  of  this  building,  secun- 
dum principium  materiale,  for  it  was  not  fantastical  or  heavenly,  but 
true  flesh  of  the  substance  of  Mary,  yet  not  of  this  building,  secun- 
dum formale  principium  et  activum,  as  being  conceived  by  the  power 
of  the  blessed  Spirit,  not  as  other  men  of  the  seed  of  man  ;  and  this 
was  a  more  perfect  tabernacle.  For  the  word  incarnate  was  full  of 
grace  and  truth.  In  Moses'  tabernacle  was  the  type,  but  by  Jesus 
Christ  came  the  truth :  in  a  word,  Christ's  body  was  a  tabernacle, 
propter  militiam  passionis,  greater,  propter  inhabitationem  totius 
Trinitatis,  more  perfect,  propter  abundantiam  sanctitatis,  not  of  this 
building,  propter  modum  conceptionis. 

4.  The  Levitical  high  priest  entered  into  "  the  holy  place  by  the 
blood  of  goats  and  calves,"  as  we  read,  Levit.  xvi ;  but  our  high 
priest  "  by  his  own  blood  :  he  gave  himself  for  us  an  offering  and  a 
sacrifice  of  a  sweet  smelling  savour  to  God."  As  the  pelican  feeds 
her  young,  so  Christ  redeems  his  Church  "  with  his  own  precious 
blood;"  a  benefit  so  great,  that  our  blessed  Saviour  instituted  that 
holy  sacrament  of  his  Supper  in  perpetual  remembrance  thereof; 
"  In  the  night  that  he  was  betrayed  he  took  bread,  and  when  he 
had  given  thanks  he  brake  it,  and  said,  Take,  eat,  this  is  my  body 
which  is  broken  for  you  ;  do  this  in  remembrance  of  me.  After  the 
same  manner  he  took  the  cup,  saying.  This  cup  is  the  New  Testa- 
ment in  my  blood  ;  do  this  as  oft  as  you  drink  it,  in  remembrance 
of  me." 

5.  The  priest  of  the  Old  Testament  entered  into  the  holy  place 
once  every  year  :  but  Christ,  our  high  priest  of  the  New  Testament, 
"  offereth  himself  once  for  all ;"  a  difference  so  material,  as  that  our 
Apostle  repeats  it  often  in  this  one  chapter,  as  verse  25,  "  Not  as 
that  he  should  offer  himself  often;"  verse  26,  "He  appeared  once 
to  put  away  sin  ;"  verse  28,  "  Christ  was  once  offered  to  take  away 
the  sins  of  many."  St.  Paul's  argument  is  plain,  Christ  could  not 
offer  up  himself  any  other  way  than  by  dying  :  he  therefore  did  offer 
up  himself  "  but  once,"  because  he  could  "  die  but  once  ;"  not  often 
after  any  fantastical,  hidden,  invisible,  mystical  or  unbloody  manner, 
as  the  Papists  hold,  that  the  minister  is  a  sacrificing  priest,  and 
that  in  the  sacrament  of  the  Lord's  Supper  he  doth  offer  up  Christ 
again  to  God  the  Father,  under  the  forms  of  bread  and  wine  really 
and  properly. 

The  Church  of  England  calls  a  preacher  of  the  Gospel  a  priest, 
of  the  word  presbyter,  not  sacrificulus,  or  if  a  minister  may  be 


THE   FIFTH    SUNDAY   IX   LENT.  441 

called  a  sacrificer,  it  is  in  respect  of  his  eucharistical  sacrifice,  prayer 
and  thanksgiving  to  God,  not  hilastical.  Now  the  Lord's  Supper  is 
not  a  new  propitiatory  sacrifice  for  the  sins  of  the  quick  and  the 
dead,  but  a  thankful  commemoration  and  representation  of  the  old, 
and  that  in  words  and  action :  in  words,  because  celebrating  this 
holy  sacrament,  we  report  and  repeat  how  Christ  died  for  our  sins, 
and  shed  his  blood  once  for  our  eternal  redemption.  In  action, 
breaking  the  bread,  and  pouring  out  the  wine,  taking,  eating,  drink- 
ing, all  which  are  dumb  sermons  and  lively  representations  of 
Christ's  oblation  for  us  on  the  cross,  "  for  as  often  as  ye  shall  eat 
this  bread  and  drink  this  cup,  ye  show  the  Lord's  death  until  he 
come."  As  Christ  died,  and  after  a  sort  was  offered  in  all  the 
sacrifices  of  the  law,  to  wit,  in  figure,  not  in  fact ;  so  Christ  is 
offered  in  the  sacrament  daily,  not  in  fact,  but  in  faith,  as  Ambrose 
notably,  sacrificed  in  the  minds  of  believers  as  upon  an  altar. 

In  administering  this  sacrament,  we  must  do  as  Christ  the  truth 
and  the  way,  who  did  not  offer  up  his  body,  for  that  was  crucified 
the  day  following,  but  he  took  the  bread  and  brake  it,  and  gave  it 
not  to  God,  but  to  the  disciples ;  and  said  not  to  them,  take  and 
sacrifice,  but  take  and  eat ;  and  so  Lombard,  Aquine,  Gropperus 
and  other  Papists  acknowledge  that  the  Lord's  Supper  is  not  a  real 
offering  up  of  Christ,  but  a  memorial  of  his  passion,  according  to 
their  antiphona,  "  Oh,  sacred  feast !  in  which  Christ  is  taken,  the 
memorial  of  his  passion  recollected,  the  mind  filled  with  grace,  and 
our  future  glory  depicted.     Hallelujah  !" 

The  Popish  mass,  then,  is  an  injurious  sacrilege,  detracting  from 
the  power  and  merit  of  Christ's  passion.  An  efiectual  medicine, 
that  at  once  cureth  a  disease,  need  not  to  be  applied  again.  But 
Christ  offering  himself  for  us  once,  was  sufficient  for  all,  efiicient 
for  such  as  apply  it,  as  Gorran  doth  gloss  the  text  briefly,  sufficienter 
quod  semel ;  and  therefore  the  mass  being  either  a  continuance  or 
repetition  of  Christ's  oblation,  is  a  blasphemous  act ;  for  if  the  priest 
finish  that  on  the  altar  which  the  world's  Saviour  began  on  the  cross, 
then  truth  itself  told  an  untruth  in  saying,  '•  it  is  finished."  If  the 
mass  be  a  repetition  of  Christ's  offering,  then  his  sacrifice  was  not 
sufiicient,  and  our  Apostle's  argument  insuflScient,  who  proves  all 
the  legal  sacrifices  imperfect,  because  they  were  repeated.  It  is  a 
good  observation,  that  in  a  sacrifice  we  give  something  to  God,  but 
in  a  sacrament  we  receive  something  from  God ;  if  the  Lord's  Supper 
then  be  a  sacrament  of  the  New  Testament,  we  must  not  in  it  offer 
up  Christ  to  God,  but  expect  Christ  and  the  benefits  of  his  sacrifice 
from  God. 

30 


442  THE    OFFICIAL   CALENDAR   OF   THE   CHURCH. 

C.  The  Levitical  high  priest  entered  into  the  holy  places  that 
are  made  with  hands,  which  are  similitudes  of  the  true  sanctuary : 
but  our  high  priest  is  entered  into  very  heaven,  to  appear  now  in 
the  sight  of  God  for  us.  If  any  now  sin,  we  have  an  agent  in  the 
court  of  heaven,  as  St.  John,  "an  advocate  with  the  Father,  Jesus 
Christ  the  righteous,"  and  he  is  the  reconciliation  for  our  sins,  and 
not  for  our  sins  only,  but  for  the  sins  of  the  whole  world,  "  the 
Mediator  of  the  New  Testament,"  interceding  daily  between  God 
and  man,  obtaining  for  us  not  only  temporal  gifts,  as  the  legal  high 
priest,  "  which  could  not  make  holy  concerning  the  conscience," 
but  as  it  followeth  in  the  next  word  to  be  considered,  *'  eternal 
redemption :"  he  recovered  our  estate  in  God's  kingdom  which 
Adam  lost,  and  hath  so  jBrmly  purchased  it  again  for  the  Church, 
as  that  it  is  a  perpetuity,  now  for  ever, 

Eifect,  '*  for  he  that  believeth  hath  ever- 
lasting life,"  John  iii.  16. 

Efficacy,  "for  his  blood  is  not  yet  dry, 
but  the  power  and  virtue  is  always 
the  same,  yesterday,  and  to-day,  and 
forever,"  Heb.  xiii.  8. 


"eternal  redemption,"  in 


"  For  if  the  blood  of  oxen  and  of  goats,  and  the  ashes  of  a  young 
cow  when  it  is  sprinkled,  purifieth  the  unclean,  as  touching  the 
purifying  the  flesh,  how  much  more  shall  the  blood  of  Christ?" 
An  argument  to  prove  that  Christ  hath  obtained  eternal  redemption 
for  us,  and  it  is  from  the  lesser  to  the  greater,  or  from  the  sign  to 
the  thing  signified.  If  the  blood  of  the  beasts  outwardly  did  purify 
the  flesh,  how  much  more  shall  the  blood  of  Christ  inwardly  "  purge 
the  conscience  from  dead  works,  to  serve  the  living  God?"  First, 
because  the  blood  of  Christ,  for  Jesus  is  a  Saviour  of  his  people. 
Secondly,  for  that  he  was  "  offered  through  the  eternal  spirit:"  for 
although  our  enemy  come  like  a  flood,  yet  the  Spirit  of  the  Lord 
shall  chase  him  away.  Thirdly,  for  that  he  "was  without  spot," 
an  high  priest  which  is  holy,  harmless,  undefiled,  he  knew  no  sin, 
therefore  most  able  to  purge  the  conscience  from  all  sins,  here 
termed  "  deadly  Avorks,"  in  that  they  procure  to  the  sinner  in  this 
world  death  spiritual,  in  the  world  to  come  death  eternal.  See 
Epist.  Dom.  post  Trinit. 

To  serve  the  living  God."  The  Lord  is  life :  such  then  as  will 
serve  him  must  offer  themselves  a  "  livinc:  sacrifice,"  for  he  redeemed 
us  for  this  end,  that  we  should  serve  him  in  holiness  and  righteous- 
ness all  the  days  of  our  life.     I  have  put  off  my  coat,  saith  the 


THE    FIFTH   SUNDAY   IN   LENT.  443 

Church,  how  shall  I  put  it  on  ?  I  have  washed  my  feet,  how  shall 
I  defile  them  ?  A  sinner  irrepentant  is  like  the  sow  wallowing  in 
dirt  and  mire ;  but  God  (as  David  speaks)  hath  brought  me  out  of 
the  horrible  pit,  out  of  the  mire  and  clay,  and  set  my  feet  upon  the 
rock,  and  ordered  my  goings :  I  have  put  off  the  old  man,  and  am 
become  a  new  creature  in  Christ.  Why  then  should  I,  that  am 
washed  in  the  sacred  font,  and  bathed  in  my  sweet  Saviour's  own 
blood,  defile  myself  again  by  standing  in  the  ways  of  sinners  and 
sitting  in  the  seat  of  the  scornful  ?  "In  this  we  are  more  culpable, 
if,  while  we  honour  the  law  as  good,  we  ourselves  are  evil :  rather 
let  us  not  be  its  advocates  than  be  wicked  advocates  ;  for  the  wicked 
advocate  cannot  be  called  an  advocate,  since  he  does  not  revere  a 
holy  law,  who  reveres  it  not  in  a  holy  life.'"     Salvianus. 


THE  GOSPEL. 
John  viii.  46.     "  Which  of  you  can  rebuke  me  of  sin  "  ^c. 

This  Gospel  containeth  a  lively  description  of  two  contrary  king- 
doms, one  of  light,  another  of  darkness ;  as  Christ  is  zealous  in 
upholding  God's  glory,  so  the  champions  of  Satan  earnest  in  main- 
taining his  quarrel.  All  Christ's  kingdom  consists  in  righteousness 
and  truth,  as  the  Psalmographer  expressly,  "  Righteousness  and 
equity  is  the  habitation  of  thy  seat,  mercy  and  truth  shall  go  before 
thy  face."  Concerning  righteousness,  our  Saviour  saith  here, 
"  Which  of  you  can  rebuke  me  of  sin  ?"  Concerning  truth ;  "  If  I 
say  the  truth,  why  do  ye  not  believe  me  ?" 

Railing,  v.  48.     "  Say  we  not  well,  that  thou 

art  a  Samaritan  and  hast  a  devil?" 
Hypocrisy,  v.  53.     "  Our  father  Abraham." 
Sophistry,  v.  52.     Construing  that  of  death  na- 


Satan's  kiner 


t) 


four  props  espe 
cially  : 


„  -l       tural,  which  Christ  uttered  of  eternal, 

•four  ■nrnns  esne-      _,  _„        ,^^,  ,         ... 

lyranny,   v.   69.      When  reason    and    railing 

fail,  then  they  come  to  carters'  logic,  gun- 
powder arguments,  open  violence,  "  they  took 
up  stones  to  cast  at  him." 

These  points  are  so  twined  and  intermingled  in  the  text,  as  that  I 
cannot  part  them  easily,  yet  for  order's  sake  two  lessons  are  more 
principally  regardable. 


444  THE    OFFICIAL   CALENDAR   OF   THE   CHURCH. 

1.  As  Christ  is  the  true  Messiah  sent  from  God ;  so  every  one 
that  heareth  him  not,  is  not  of  God. 

2.  That  all  observers  of  Christ's  sajing  are  free  from  eternal 
death,  and  this  he 


fWord,  "I  say." 
doth  assure  by  a  double  j  Oath,  "Verily,  verily,  I  say  unto  you, 
^ — ''  '■'"■  ^       if  a  man   keep  my  saying,  he  shall 

never  taste  of  death." 


bond,  his 


"  Which  of  you  can  rebuke  me  of  sin  ?"  The  Church  of  Christ, 
" My  beloved  is -nhite  and  ruddy,  the  chiefest  of  ten  thousand;" 
white,  for  that  he  was  without  spot  in  his  life  ;  ruddy,  for  that  he  shed 
his  own  blood  for  us  at  his  death.  A  ruddy  colour  is  not  beautiful, 
except  it  be  grounded  upon  a  fair  white,  so  Christ's  passion  had 
not  been  an  offering  of  a  sweet  savour  to  God,  if  his  life  first  had 
not  been  candid,  without  sin ;  holy,  blameless,  undefiled. 

Here  the  Epistle  and  Gospel  accord,  "  our  high  Priest  was  with- 
out spot,"  saith  Paul,  "  who  can  rebuke  me  of  sin  ?"  saith  Christ, 
and  both  are  fit  for  Passion  Sunday, 


for  all  the  sufferings  of  Christ 
on  the    Cross,  may  be  re-  -< 
duced  unto  bitter 


words,  "  I  am  a  worm  and  no  man, 
a  very  scorn  of  men  and  outcast 
of  the  people." 

wounds,  "Behold  and  see,  if  there 
be  any  sorrow  like  to  my  sor- 
row." 


This  Gospel  affords  a  taste  of  both,  he  did  bear  bitter  words  in 
the  48th  verse.  "  Say  we  not  well,  that  thou  art  a  Samaritan  and 
hast  a  devil?"  and  he  was  like  to  suffer  bitter  wounds,  in  that  they 
would  have  stoned  him,  ver.  59. 

Christ  proves  himself  to  be  the  Messiah,  and  our  High  Priest  of 
good  things  to  come,  by  this  infallible  demonstration ;  "  which  of 
you  can  rebuke  me  of  sin  ?"  peradventure  some  will  accuse,  but 
who  can  rebuke,  which  of  you  mine  enemies,  even  you  that  pry  so 
much  into  my  life  ?  My  conversation  is  without  fault,  my  doctrine 
without  error,  and  why  then  admit  you  me  not  for  Christ  ?  Seeing 
none  is  free  from  sin,  save  the  Messiah  only,  flatter  not  yourselves 
in  your  idle  conceit,  either  prove  me  to  be  a  sinner,  or  acknowledge 
me  for  a  Saviour,  if  no  crime,  then  Christ.  "  If  I  say  the  truth, 
why  do  ye  not  believe  me  ?"  that  man  is  worse  than  mad,  who  per- 
secutes that  as  false  which  he  knows  to  be  true. 


THE   FIFTH    SUNDAY   IN   LENT.  445 

All  men  hence  may  learn,  Preachers  especially,  to  frame  them- 
selves according  to  Christ's  example,  joining  integrity  of  life  to  sin- 
cerity of  doctrine,  that  they  may  further  the  Gospel  among  enemies, 
■who  respect  more  good  life  than  good  learning  ;  and  among  friends, 
who  tolerate  bad  manners  often  for  our  doctrine's  purity  :  the  Priest 
had  Urim  and  Thummim  in  his  breastplate,  so  the  Preacher  ought 
to  have  science  and  conscience  ;  for  albeit  Christ  alone  was  free 
from  all  sin,  yet  such  as  will  teach  his  Gospel  with  fruit,  must  be 
clear  from  open  crimes.  Our  Saviour  saith  not  (as  Erasmus  upon 
the  place),  which  of  you  can  accuse  ?  for  they  called  him  conjurer 
and  Samaritan ;  but  which  of  you  can  convince  ?  who  can  prove 
that  he  doth  reprove  ?  The  most  heavenly  doctor  is  an  earthly  man, 
flesh  and  blood,  and  in  many  things  all  of  us  oflFend ;  and  so  we 
may  be  convicted  of  manifold  weakness,  but  let  us  take  heed  of 
manifest  wickedness.  "  0  Lord  keep  thy  servant  from  presumptuous 
sins,"  from  crying  sin,  which  in  any  sort  may  scandalize  his  holy 
calling.  Howsoever  we  cry  to  God  with  David,  "  Enter  not  into 
judgment  with  thy  servants,  0  Lord,  for  in  thy  sight  shall  no  man 
living  be  justified  ;"  yet  let  us  say  with  Christ  unto  men  :  "  which 
of  you  can  rebuke  me  of  sin  ?"  for  any  gross  fault  in  executing 
mine  oflSce.  So  Moses,  "  I  have  not  taken  so  much  as  an  ass  from 
them,  neither  have  I  hurt  any  of  their  company."  So  Samuel, 
"Whose  ox  have  I  taken?  or  to  whom  have  I  done  wrong,"  &c. 
So  Paul,  "  I  know  nothing  by  myself,  to  condemn  myself  in  my 
Apostleship." 

''  He  that  is  of  God  heareth  God's  word."  Ergo,  the  cause  why 
ye  hear  not,  is  because  ye  are  not  of  God:  as  men,  they  were  of 
God,  as  malicious,  of  the  devil.  Examine  thyself  by  this  one  rule, 
whether  thou  be  God's  child,  or  the  devil's  servant.  He  that  with 
a  good  will  and  honest  heart  heareth  God's  word,  hath  Christ's 
record  that  he  is  of  God ;  he  that  heareth  the  word  and  persecuteth 
it,  is  of  the  devil ;  and  so  St.  John  in  his  first  epistle,  "  We  are  of 
God  ;  he  that  knoweth  God,  heareth  us,  he  that  is  not  of  God,  hear- 
eth us  not,  hereby  know  we  the  Spirit  of  truth  and  error." 

"  Say  we  not  well,  that  thou  art  a  Samaritan,  and  hast  the  devil  ?" 
Albeit,  you  say,  who  can  rebuke  me  of  sin  ?  yet  we  say,  thou  art  a 
Samaritan,  an  irreligious  and  vile  person:  howsoever  you  boast  of 
the  truth,  we  say,  thou  hast  the  devil,  who  is  the  father  of  lies.  It 
is  certain,  the  Jews  knew  Christ  to  be  no.  Samaritan,  and  that  he 
spake  such  words,  and  did  such  wonders,  as  none  could  do  by  the 
power  of  the  devil ;  and  so  some  confess,  John  x.  21.     "  These  are 


446  THE    OFFICIAL   CALENDAR   OF   THE   CHURCH. 

not  the  words  of  one  that  hath  a  devil ;  can  the  devil  open  the  eyes 
of  the  blind  ?" 

Here  then  observe  the  craft  of  Satan,  "u-hen  he  cannot  deny  the 
truth,  he  falleth  to  flat  railing  and  lying :  and  such  is  the  practice 
of  his  Ministers  and  agents  in  all  ages,  as  the  Papists  in  our  time 
call  the  sincere  profession  of  the  Gospel,  Heresy,  Reynold  and 
Gifford,  Turkism,  Possevinus,  Atheism,  Wright  in  his  articles 
impudently,  "  Protestants  have  no  faith,  no  religion,  no  Christ,  but 
are  mere  infidels."  As  much  is  said,  if  not  more,  by  Sir  Thomas 
More  long  since ;  Tindal  hath  purposely  mistranslated  Christ's 
Gospel,  to  set  forth  heresies,  as  evil  as  the  Alcoran,  and  Idolatry 
far  exceeding  the  setting  up  of  Bel,  and  Baal,  and  Beelzebub,  and 
all  the  devils  in  hell :  and  yet  the  rake-shame  Parsons  outstrippeth 
all  in  this  uncharitable  course,  sparing  in  his  invective  libels  (as  a 
right  reverend  father  of  our  Church  worthily)  neither  sceptre  nor 
sepulchre ;  neither  height  of  sovereignty,  nor  depth  of  the  grave 
can  be  free  from  his  enraged  envy. 

"I  have  not  the  devil."  It  is  well  observed  by  divers,  that 
whereas  the  Jews  objected  against  him  two  crimes,  one,  that  he 
was  a  Samaritan,  another,  that  he  had  a  devil ;  he  neglected  the 
first  concerning  his  person,  and  stands  upon  that  especially,  which 
touched  his  doctrine,  "  I  have  no  devil."  I  neither  speak  nor  work 
by  Beelzebub,  but  by  the  power  of  God.  Hence  we  may  learn  to 
be  zealous  in  the  business  of  God,  howsoever  remiss  in  that  which 
concerns  ourselves  :  a  Christian  in  his  love,  may  resemble  the  reed, 
but  in  his  faith  he  must  be  like  the  adamant,  inflexible,  stout,  im- 
mutable, willing  rather  to  lose  his  life  (saith  Basil)  than  to  sufi'er 
any  one  syllable  of  God's  holy  truth  in  the  Scripture  to  be  betrayed; 
"  one  point  of  doctrine  is  of  more  worth  than  heaven  and  earth," 
saith  Luther :  it  is  a  mathematical  point,  which  cannot  be  divided ; 
albeit,  charity  suffereth  all  things,  believeth  all  things,  hopeth  all 
things,  endureth  all  things,  yet  faith  can  suffer  nothing.  "  I  deny 
my  learning,"  said  renowned  B.  Jewel,  "I  deny  my  Bishoprick,  I 
deny  mine  estimation,  I  deny  my  name,  I  deny  myself,  only  the 
faith  of  Christ,  and  truth  of  God,  1  cannot  deny;  with  this  faith  or 
for  this  faith  I  trust  I  shall  end." 

In  Athens,  as  iNIelancthon  reports,  every  citizen  took  a  corporal 
oath  to  maintain  the  professed  religion  after  this  sort,  "  I  will  fight 
for  religion,  both  alone  and  in  common  with  others ;"  if  they  were 
so  zealous  in  idolatrous  religion,  how  careful  ought  we  to  be  for  the 
Gospel,  which  is  the  power  of  God  unto  salvation  ? 


THE   FIFTH    SUNDAY   IN   LENT.  447 

An  indignity,  Avhich  only  touchet  hour  private  person,  may  be 
dissembled,  as  Augustine  to  Petilian,  "  I  can  be  equal  with  you  in 
copiousness,  but  I  am  unwilling  to  equal  your  vanity."  So  learned 
Hooker,  the  best  answer  to  words  of  scorn  and  petulancy,  is  Isaac's 
apology  to  his  brother  Ishmael,  the  apology  which  patience  and 
silence  make ;  our  answer  then  unto  their  reasons  is,  no ;  to  their 
scoffs,  nothing ;  and  yet  when  the  slanders  which  light  on  our  per- 
sons, rebound  to  the  discredit  of  our  profession,  it  behoveth  us  not 
to  be  silent  in  answering  truly,  when  as  our  adversaries  are  eloquent 
in  objecting  falsely;  Paul  therefore  when  Festus  scorned  him  as  a 
madman,  answered,  "  I  am  not  mad,  0  noble  Festus,  but  I  speak 
the  Avords  of  truth  and  soberness."  And  when  the  primitive  Chris- 
tians had  been  slandered  unto  the  people  for  disturbing  the  state, 
for  adultery,  murder,  and  other  insufferable  crimes,  it  was  their 
usual  custom  to  write  apologies,  and  to  put  up  supplications  unto 
princes,  that  they  might  defend  themselves  in  open  audience :  so 
Christ  here  doth  answer  the  Jews  cavil  in  a  word,  "I  honour  my 
father,"  &c.,  as  if  he  should  argue  thus ;  he  that  is  a  Samaritan 
and  worketh  by  the  devil,  seeks  his  own  praise,  not  God's  glory : 
but  "I  honour  my  father,  and  seek  not  mme  own  praise :"  ergo,  I 
am  no  Samaritan  or  conjuror,  but  ye  rather  are  of  the  devil,  in 
that  ye  dishonour  me,  who  honour  God ;  and  this  is  tortura  torti, 
the  retorting  of  a  poisoned  weapon  into  the  adversaries  own  breast. 

"Now  we  know  that  thou  hast  the  devil."  We  said  before,  but 
now  we  can  easily  prove  it  so ;  before  we  did  only  conjecture,  but 
now  we  certainly  know  that  thou  hast  the  devil.  Here  note  the 
desperate  incorrigibility  of  such  as  are  in  a  reprobate  sense;  as 
every  word  of  Christ  is  the  savour  of  life  unto  life  to  the  godly ; 
so  the  savour  of  death  unto  death  to  the  wicked ;  the  more  they 
hear,  the  worse  they  are :  first  they  thought  Christ  had  a  devil ; 
then,  they  said  it ;  last  of  all,  which  is  worst  of  all,  they  knew  it. 

"Your  father  Abraham  was  glad  to  see  my  day."  The  Jews 
exceedingly  boasted  of  the  temple,  saying:  "The  temple  of  the 
Lord,  the  temple  of  the  Lord,  this  is  the  temple  of  the  Lord ;"  they 
did  seem  to  reverence  the  prophets  and  patriarchs,  Abraham  espe- 
cially ;  so  the  Papists  in  our  time  cry,  "  The  Church,  the  Church, 
all  for  the  mother  Church,  all  for  the  Fathers,  all  for  antiquity;" 
but  when  we  say  to  the  Romanists  as  Christ  here  to  the  Jews, 
"Abraham  was  glad  to  see  my  day,"  the  mother  Church  rejoiced 
in  old  time  to  confess  the  Gospel  now  preached  in  England,  for  we 
do  not  in  any  point  of  doctrine  depart  further  from  Rome,  than 
she  hath  departed  from  herself  in  her  flourishing  estate;  then  in- 


448  THE    OFFICIAL   CALENDAR   OF   THE    CHURCH. 

stantly  they  come  to  the  third  weapon,  idle  distinctions  and  cavils. 
Abraham  is  dead,  and  Abraham  is  not  dead,  there  is  an  idolatry 
which  is  good,  and  an  idolatry  which  is  bad ;  hoc  in  grammar  and 
logic  demonstrates  this  thing,  yet  in  the  words  of  Christ,  hoc  est 
corpus  mourn,  it  doth  signify  nothing. 

The  sovereign  supremacy  of  the  Roman  bishop  is  the  supreme 
difference,  to  which  all  other  Popish  points  are  subordinate ;  for 
the  truest  formality  of  a  Papist  is  his  union  with  the  Pope ;  now 
Rome's  champion  Bellarmine  is  uncertain,  whether  the  Pope  as  Pope, 
hath  power  ordinary  or  extraordinary,  to  depose  princes  after  a 
direct  or  indirect  manner,  always,  or  upon  some  special  occasion, 
accidently. 

I  will  not  meddle  with  the  cobwebs  of  learning  in  the  school, 
which  have  more  wit  than  art,  yet  more  art  than  use ;  nor  with  the 
distorted  and  idle  glosses  of  the  canonists  :  he  that  list  may  burthen 
his  memory  with  a  ship  full  of  their  fooleries,  accurately  collected 
by  the  penner  of  Pseudomartyr,  cap.  10. 

Lastly,  when  all  other  helps  and  hopes  fail,  they  cast  stones  at 
Christ,  fetching  arguments  from  the  shambles,  and  concluding  in 
"  I  will  kill  thee."  Destructive  doctors,  who  to  build  the  Church, 
blow  up  commonwealths ;  even  like  rash  empirics,  they  can  cure  no 
way  but  by  letting  out  blood ;  the  Spanish  inquisition  is  their 
grammar,  fire  and  fagot  their  rhetoric,  fleet  and  fetters  their  logic, 
the  canons  roar  their  music,  poisoning  their  physic.  Rome  was 
first  built  in  blood,  and  now  she  sits  in  scarlet,  drunken  with  the 
blood  of  saints,  and  with  the  blood  of  the  martyrs  of  Jesus  Christ. 
Mahomet,  Phocas,  and  Boniface  the  Third,  who  first  had  the  style 
of  universal  bishop,  lived  all  about  the  same  time,  so  that  Mahomet- 
anism  and  Popery  and  the  murdering  of  Christian  emperors  began 
all  at  once  and  now  conjoined  in  one,  the  Pope  being  a  baptized 
Mahometan,  and  a  holy  father  of  parricides.  I  conclude  in  the 
words  of  Lanquet :  "  The  Roman  city  first  taking  her  original  from 
a  traitor  to  his  country,  afterwards  founded  with  murder,  mischief 
and  violence,  hath  in  the  maintenance  thereof  spilt  much  more 
blood,  than  it  hath  spent  mortar  in  the  building,  and  more  men 
hath  it  destroyed  than  there  be  stones  in  the  walls,  and  hath  been 
to  the  whole  world  a  continual  vexation  until  this  time,  wherein  her 
power  is  well  abated,  and  is  now,  of  all  people  for  her  abomination 
and  wickedness,  hated  and  abhorred." 


THE   SUNDAY  NEXT    BEFORE   EASTER. 


449 


THE   EPISTLE. 

Philip,  ii.  5. — "iei  the  same  mind  he  in  you  that  was  also  in 
Christ  Jesus,"  ^-c. 

This  Epistle  contains  an  exhortation  to  lowliness  and  love, 
grounded  upon  Christ's  example,  who  when  he  was  Lord  of  all, 
humbled  himself  to  be  servant  unto  all,  "  taking  on  him  the  shape 
of  a  servant,  when  he  was  in  the  shape  of  God,  and  in  all  respects 
equal  with  God." 

'  Humiliation  f  Being  God,  "  He  was  made  man." 

in  that      <  Being  man,  "He  became  obedient  unto  death,  even 
[     the  death  of  the  cross." 
Wherein  ( General,  "  Exalted  on  high." 

observe      ■{  ( -^      U   fA-doration,  "A  name  •which  is  above  all 

Christ's  ■^~  J  '3         names." 

^  I  . J  J  f  Action,  "That  at  the  name  of 

Exaltation,  and     ^      ^      Ador-  J     Jesus  every  knee  should  bow." 

herein  -         [p^      ation    |  Confession,   "That  all  tongues 

in  [      should  confess,"  &c. 

Wherefore,  because  so  good  to  man,  and  obedient 

to  God :  for  whosoever  humbleth  himself,  shall 

be  exalted. 

"Who  when  he  was  in  the  shape  of  God."  Christ  had  a  being 
before  the  world,  though  as  man  a  beginning  in  the  world ;  so  St. 
John,  "In  the  beginning  was  the  word;"  and  himself  of  himself, 
ere  Abraham  was,  I  am,  eternally  begotten  of  his  Father  as  God ; 
howsoever  in  fulness  of  time  born  of  his  mother  as  man ;  and  to 
distinguish  him  here  from  angels  essentially  subsisting,  our  apostle 
further  addeth,  he  was  in  the  shape  of  God,  that  is,  (as  all  the 
doctors  expound  it)  God :  for  the  word  shape  cannot  be  taken  in 
this  place  similitudinarie,  but  .essentialiter,  as  Heb.  i.  3,  the  very 
image  of  his  substance,  x<^9<^xty;p  ■trji  iTfosta^wj. 

There  be  many  gods  in  name,  but  Christ  is  God  in  nature ; 
Lucifer  and  the  Pope  are  gods  by  robbery,  but  Christ  is  God  by 
right,  holding  it  no  robbery  to  be  equal  with  God ;  if  equal,  then 
not  less  ;  if  with  God,  and  in  the  shape  of  God,  a  distinct  person 
from  the  Father. 

In  this  one  line  then  (as  interpreters  observe)  many,  yea,  most 
heretics  erring  about  the  natures  and  person  of  Christ,  are  confuted 
abundantly.  First,  Ebion,  Cerinthus,  Photine,  Paulus  Samosatenus, 
holding  that  Christ  had  no  being  before  he  took  on  him  the  shape 
of  a  servant.  Secondly,  Sophronius,  and  after  him  Servetus, 
imagining  that  the  word  was  not  actually  and  really  subsisting 
from  all  eternity.    Thirdly,  Carpocrates  and  Arius  acknowledging 


450  THE    OFFICIAL   CALENDAR   OP   THE   CHURCH. 

that  Christ  had  another  nature  besides  his  human,  but  not  of  the 
same  substance  with  the  Father ;  and  yet  the  text  is  plain,  he  was 
in  the  shape  of  God,  and  thought  it  no  robbery  to  be  equal  with 
God.  As  the  Greek  fathers  i^osaoj  not  o^oia^wj,  of  the  same,  not  of 
the  like  nature.  Fourthly,  Noetus,  Praxeas,  Sabellius,  afl&rming 
that  there  is  no  distinction  of  persons  in  the  Trinity.  God  the 
Son  is  equal  with  God  the  Father:  ergo,  God  the  Son  is  another 
person,  albeit  not  another  power;  equality  (saith  Theophylact)  is  in 
respect  of  another.  Fifthly,  Philoponus,  Valentine,  Gentilis,  and 
other  Tritheists,  impiously  maintaining  that  the  three  persons  are 
three  Gods,  essentially  differing  in  number  and  nature ;  whereas 
the  Catholic  faith  is  according  to  this  Scripture,  that  "the  God- 
head of  the  Father,  of  the  Son,  and  of  the  Holy  Ghost  is  all  one, 
the  glory  equal,  the  majesty  coeternal." 

"  Nevertheless  he  made  himself  of  no  reputation."  Christ  hum- 
bled himself,  and  made  himself  a  servant :  ergo,  whatsoever  he  did 
or  suifered  for  the  redemption  of  the  world,  was  voluntary,  not 
forced.  He,  that  is  only  the  Son,  not  the  Father,  against  Patripas- 
sians ;  himself,  against  Nestorius,  absurdly  conceiting  that  Christ 
was  two  persons  in  his  two  natures,  one  person  as  the  Son  of  God, 
in  the  shape  of  God,  another  as  the  Son  of  man  in  the  shape  of  a 
servant,  and  against  Eutiches  holding  quite  contrary,  that  Christ 
after  his  incarnation  had  but  one  nature,  because  but  one  person  ; 
"  he  being  in  the  shape  of  God  took  on  him  the  shape  of  a  servant," 
not  by  confusion  of  substance,  but  by  personal  union. 

Again,  this  overthroweth  Apollinaris,  who  taught  that  Christ  was 
incarnate  by  turning  some  part  of  the  Godhead  into  manhood, 
whereas  his  divine  nature  was  not  consumed,  when  his  human  was 
assumed.  Or,  as  Eusebius  Emisseftus  in  one  word,  verbum  caro 
factum  est,  non  deposita  sed  seposita  majestate.  "  The  word  was  made 
flesh,  his  majesty  not  being  laid  aside,  but  veiled."  Christ  then  at  the 
same  time  was  both  a  servant  and  a  Lord,  yea  the  Lord.  It  is  not 
said  here,  Christ  took  on  him  the  person  of  a  servant,  or  the  place, 
but  "  the  shape,"  that  is,  his  whole  nature,  body  and  soul,  being 
like  us  in  all  things,  excepting  sin,  "  found  as  a  man,"  in  the  frame 
of  his  body,  form  of  his  mind,  habit,  gesture,  speech,  and  other 
carriage  "  like  unto  man." 

"  Became  obedient."  To  his  earthly  parents,  and  his  Father  in 
heaven  :  "  Lo,  I  come  to  do  thy  will,"  I  have  glorified  thee  on  earth; 
I  have  finished  the  work  which  thou  gavest  me  to  do,  "  to  the  death 
obedient,  even  the  death  of  the  cross."  Here  the  Gospel  and  Epistle 
meet,  both  are  narrations  of  our  Saviour's  passion  and  patience,  the 


THE   SUNDAY   NEXT    BEFORE   EASTER.  451 

Collect  Is  a  brief  of  the  Epistle,  and  the  Epistle  an  abridgment  of 
the  Gospel. 

"  Wherefore  God  hath  exalted  him  on  high,"  In  his  resurrection, 
ascension,  cession  at  the  right  hand  of  the  throne  of  majesty,  making 
heaven  of  heavens  his  seat,  and  all  his  enemies  his  footstool. 

"And  given  him  a  name."  Sometimes  <'name"  signifieth  in 
Scripture,  power,  as  David  to  Goliah ;  "  I  come  to  thee  in  the  name 
of  the  Lord  of  Hosts  :"  and  Psalms  cxviii.,  "In  the  name  of  the 
Lord  will  I  destroy  them."  In  the  name,  that  is,  through  his  power 
and  help.  So  Christ  had  power  given  him  above  all  powers  in 
heaven,  earth,  hell,  a  power  unspeakable,  which  cannot  be  named, 
as  himself  of  himself,  "  all  power  is  given  to  me." 

Sometimes  "name"  is  used  for  honour  and  fame.  Genesis  xi.  4, 
'^  that  we  may  get  us  a  name  ;"  Proverbs  xxii.  1,  <'  A  good  name  is 
to  be  chosen  above  great  riches  ;"  and  so  Christ  had  a  "  name  which 
is  above  all  names,"  in  being  the  King  and  Lord  of  glory.  Saint 
Ambrose  thinks,  that  the  Father  gave  this  name  to  Christ  as  God. 
Jerome,  the  Greek  Scholia,  Theophylact,  and  many  more,  that  he 
gave  this  name  to  Christ  as  man.  Others,  and  that  most  fitly,  conjoin 
both  opinions,  aflBrming  that  the  Father  gave  this  name  to  the  person 
of  Christ  God  and  man  according  to  that  of  Peter,  Acts  ii.  26,  "  Let 
all  the  house  of  Israel  know  for  a  surety,  that  God  hath  made  him 
both  Lord  and  Christ."  And  so  much  is  implied  in  the  clause 
following,  "that  at  the  name  of  Jesus  every  knee  should  bow." 
Christ  is  an  appellative,  Jesus  is  his  proper  name ;  now  Jesus  is 
Emmanuel,  God  with  us,  as  St.  Matthew  doth  expound  it  in  his 
Gospel ;  as  God,  then  his  glory  was  from  all  eternity ;  but  as  with 
us,  it  was  in  time  manifested  unto  us. 

"  Every  knee  should  bow."  For  that  contemptible  name  Jesus, 
as  Pilate  scoffingly,  Jesus  Nazarenus  Rex  Judseorum,  is  now  so 
preached  and  praised,  as  that  it  is  a  name  far  above  all  names  : 
hence  caping  and  kneeling  in  the  Church  at  the  name  Jesus,  an 
harmless  yet  not  fruitless  ceremony,  which  may  be  well  used  and 
not  to  be  misliked,  as  being  a  reverend  regard  to  the  Son  of  God, 
above  other  messengers,  although  speaking  as  from  God;  and  against 
Infidels,  Jews,  Arians,  "who  derogate  from  the  honour  of  Jesus,  a 
respect  most  profitable. 

Whereas  it  is  objected  that  this  bowing  at  the  name  of  Jesus  more 
than  at  other  names  of  God,  may  breed  an  erroneous  estimation, 
advancing  the  Son  above  the  Father  and  Holy  Ghost ;  answer  is 
made,  that  the  truth  of  the  Son's  equality  with  the  Father  and  Holy 
Ghost  is  a  mystery  so  hard  for  the  wits  of  mortal  man  to  rise  unto, 


452  THE   OFFICIAL   CALENDAR    OF   THE    CHURCH. 

that  of  all  heresies  in  the  world,  that  which  may  give  him  superiority 
is  least  to  be  feared  ;  for  it  is  well  observed,  that  most  heretics  have 
denied  the  Son,  but  none  the  Father  to  be  God.  And  therefore  the 
condemning  of  this  honour  done  to  Jesus  in  the  Church,  is  an  argu- 
ment of  spite,  rather  than  an  evidence  of  the  spirit. 

"  Both  of  things  in  heaven,  and  things  in  earth,  and  things  under 
the  earth."  In  heaven,  angels;  in  earth,  living  men;  under  the 
earth,  dead  bodies  ;  for  Jesus  is  Lord  both  of  the  dead,  and  of  the 
quick,  and  all  in  the  last  day  must  appear  before  his  seat  of  judg- 
ment with  bowed  knees.  Or  as  other  angels  and  saints  in  heaven, 
men  in  earth,  devils  in  hell  under  earth.  For  there  is  a  two-fold 
geniculation  or  adoring,  one  voluntary,  another  extorted.  All  glo- 
rious angels,  all  blessed  spirits,  all  good  men  of  their  own  accord 
yield  obedience  to  Christ  fully,  cheerfully.  But  the  wicked  man  on 
earth,  and  damned  fiend  in  hell  is  forced  against  his  will  to  do  his 
duty.  So  Judas,  "  I  have  sinned  in  betraying  innocent  blood  :  so 
Julian  Apostata,  Vicisti  Galilsee  ;  "  Thou  hast  conquered,  0  Gali- 
lean !"  so  the  devils,  as  St.  Matthew  reports  in  his  8th  chap,  verse 
29,  ''Jesus  thou  Son  of  God,  what  have  we  to  do  with  thee  ?  Art 
thou  come  hither  to  torment  us  before  the  time  ?"  Thus  as  every 
knee  should  bow,  so  every  knee  shall  bow,  saith  Isaiah ;  that  knee 
that  will  not  out  of  faith,  shall  out  of  fear. 

In  this  sense,  the  tongues  of  all  things  in  heaven,  in  earth,  and 
under  earth  shall  confess  that  Jesus  Christ  is  the  Lord ;  good  men 
say  this  on  earth,  and  see  this  in  heaven ;  in  this  life,  "  with  their 
heart  they  believe  to  righteousness,  and  with  their  mouth  confess  to 
salvation  ;"  in  the  next  life  they  shall  be  "  clothed  in  long  white 
garments,  and  palms  in  their  hands,  and  they  shall  cry,  salvation 
be  ascribed  to  him  that  sitteth  upon  the  seat  of  our  God."  The 
devils  also  confess,  but  tremble ;  reprobate  men  also  confess  at  the 
last  day,  but  with  horror,  as  we  read  in  the  fifth  chapter  of  Wisdom. 
Such  as  now  "  crucify  Christ  again,  making  a  mock  of  Jesus,  despis- 
ing the  spirit  of  grace,  treading  under  foot  the  Son  of  God,  and 
accounting  his  precious  blood  an  unholy  thing,"  shall  then  in  all 
submissive  manner  acknowledge  that  Jesus  Christ  is  the  Lord,  say- 
ing, "  Lord,  when  saAv  we  thee  an  hungered,  or  athirst,"  &c.  But 
alas,  this  extorted  confession  is  to  their  confusion :  for  Christ  will  then 
say,  "  depart  from  me  ye  cursed  into  everlasting  fire,  which  is  pre- 
pared for  the  devil  and  his  angels." 

"  Unto  the  praise  of  God  the  Father."  I  find  two  constructions 
of  these  words,  in  the  glory,  to  the  glory ;  the  vulgar  Latin  and  St. 
Ambrose  read,  "  in  gloria  Dei  Patris,"  all  tongues  shall  confess  that 


THE    SUNDAY   NEXT   BEFORE   EASTER.  453 

Jesus  Christ  is  the  Lord :  and  in  the  glory  of  God  the  Father,  as 
Paul  elsewhere,  "received  up  in  glory  :"  Christ  as  man  hath  created 
visible  glory,  but  as  God,  infinite,  uncreated  and  invisible  glory  ;  the 
just  shall  shine  as  the  stars  for  ever  and  ever  ;  in  what  glory  then 
is  the  Sun  of  righteousness,  even  light  in  itself?  Apoc.  xxi.  23. 

Now  this  twofold  glory  doth  answer  to  Christ's  twofold  humilia- 
tion:  in  his  birth  ''he  made  himself  of  no  reputation,"  as  God  he 
put  off  (as  it  were)  his  uncreated  glory,  and  "  took  upon  him  the 
shape  of  a  servant ;"  in  his  death  as  man,  he  did  humble  himself  so 
far,  that  he  was  rather  *'  a  worm  than  a  man,  a  very  scorn  of  men, 
and  outcast  of  the  people ;"  but  when  he  was  "  exalted  on  high," 
his  created  glory  due  to  him  as  a  man  was  assumed,  1  Tim.  iii.  16, 
and  his  uncreated  glory  proper  to  him  as  God  was  again  resumed. 
John  xvii.  5,  "  Glorify  me,  0  Father,  with  thine  own  self,  with  the 
glory  which  I  had  with  thee  before  the  world  was ;"  ascribe  then 
all  glory  to  the  King  of  glory,  for  his  is  kingdom,  power  and  glory. 

But  our  Church  interprets  it  better,  ''unto  the  praise  of  God  the 
Father :"  for  the  Father  is  glorified  in  his  Son's  glory,  to  whom  he 
committed  all  power  and  praise;  they  both  are  one;  "  Thou,  0 
Father,  a'rt  in  me,  and  I  in  thee,"  John  xvii.  21.  He  that  doth 
despise  the  Son,  despiseth  also  the  Father ;  he  that  doth  confess 
that  Jesus  Christ  is  the  Lord,  honoureth  the  Father ;  and  if  he  do 
this  out  of  faith  and  love,  God  will  honour  him  :  if  against  his  will, 
out  of  fear,  God  will  be  dishonoured  in  him.  Here  for  application 
let  us  pray  with  the  Church. 

"  Almighty  and  everlasting  God,  which  of  thy  tender  love  towards 
man,  hast  sent  our  Saviour  Jesus  Christ  to  take  upon  him  our  flesh, 
and  to  sujQFer  death  upon  the  cross  that  all  mankind  should  follow 
the  example  of  his  great  humility ;  mercifully  grant,  that  we  both 
follow  the  example  of  his  patience,  and  be  made  partakers  of  his 
resurrection,  through  the  same  Jesus  Christ  our  Lord.     Amen." 


THE  GOSPEL. 

Matt.  xxvi.  1.  "  And  it  came  to  pass,  wJien  Jesus  had  finished 
all  these  sayings  ;''' — and  so  forth  unto  the  51th  verse  of  the  next 
chapter. 

I  have  chosen  out  of  this  long  Scripture,  (which  is  indeed  the 
Gospel  of  the  Gospels),  only  two  short  texts,  as  best  fitting  the  time  ; 
the  first  preached  in  English  at  Paul's  Cross,  Mar.  11,  Anno  1598, 


454  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

tlie  second  in  Latin  at  the  Bachelor's  Commencement  in  Cambridge, 
Anno  1599,  both  exercises  of  a  young  student,  and  then  no  prac- 
titioner. 

The  first  text  is  written,  Matt.  xxvi.  14,  "  Then  one  of  the  twelve 
which  was  called  Judas  Iscariot  went  unto  the  chief  priests,  and 
said  unto  them,  What  will  ye  give  me,  and  I  will  deliver  him  unto 
you?" 

The  four  Evangelists  are  compared  by  the  schoolmen  to  the  four 
elements :  John,  to  fire,  Luke,  to  air,  Mark,  to  water,  Matthew,  to 
the  earth,  and  that  in  two  respects  especially :  first,  because  this 
Evangelist,  before  his  conversion,  was  an  earthly-minded  man,  alto- 
gether occupied  in  worldly  business,  telonarius,  sitting  at  the  receipt 
of  custom,  Mark  ii.  14.  Secondly,  because  Matthew  doth  most 
exactly  deliver  in  his  Gospel  how  Christ  took  flesh  on  earth,  and 
for  this  Ezek.  i.  and  Apoc.  iv.,  figured  by  the  beast,  which  had  the 
face  of  a  man,  beginning  his  history,  "  The  book  of  the  generation 
of  Jesus  Christ,"  &c.,  accurately  setting  down  all  circumstances  con- 
cerning Christ's  birth,  as  also  the  whole  manner  of  his  death. 

He  was  born  at  Bethlehem,  a  little  village,  not  in  Jerusalem,  a 
great  city  ;  in  an  inn,  not  in  his  father's  house;  in  a  stinkfng  stable, 
not  in  a  stately  chamber ;  laid  in  a  cratch,  not  in  a  cradle,  that  we 
might  learn  of  him  to  be  humble  and  meek ;  "  for  every  circum- 
stance of  his  nativity  is  a  school  of  humility,"  saith  Augustine, 
Ser.  22,  de  tempore. 

Our  Evangelist  also  doth  note  the  time  when  Christ  was  born,  to 
wit,  in  the  days  of  Herod,  in  the  42d  year  of  Augustus  Caesar's 
empire :  for  as  man  was  made  the  sixth  day  of  the  Aveek,  so  re- 
deemed in  the  sixth  age  of  the  world  :  born  when  the  days  are 
shortest,  "he  must  increase,  (quoth  the  Baptist,)  I  must  decrease." 
John,  therefore,  was  born  at  midsummer,  when  the  days  grow 
shorter  and  shorter,  but  Christ  about  the  calends  of  January,  when 
the  days  wax  longer  and  longer,  giving  at  once  both  life  to  man 
and  length  to  days,  as  Augustine  and  Ambrose  note :  born  in  the 
night,  also,  saith  Tertullian,  to  signify  that  he  should  be  a  light  to 
lighten  the  Gentiles,  and  all  such  as  sit  in  darkness  and  in  the 
sha'low  of  death. 

Touching  Christ's  passion,  our  Evangelist  tells  us  he  suffered  in 
Golgotha,  the  place  where  Adam  was  buried,  as  Ambrose  thinks, 
upon  that  very  day  of  the  week  that  Adam  was  created,  and  as  it 
is  probably  conjectured,  upon  the  self-same  day  of  the  month,  and 
the  same  time  of  the  day,  '«  for  as  in  Adam  all  die,  even  so  in  Christ 
shall  all  be  made  alive." 


THE  SUNDAY  NEXT  BEFORE  EASTER.   ^        455 

I  need  not  here  relate  how  the  King  of  glory  was  envied  by  the 
Pharisees,  accused  by  the  priests,  accursed  of  the  people,  condemned 
by  Pilate,  buffeted  by  the  soldiers,  mocked  of  the  captains :  last  of 
all,  which  is  worst  of  all,  (an  action  which  the  sun  did  blush  to  see,) 
crucified  among  thieves  as  a  malefactor,  even  by  his  own  country- 
men, and  all  this  said,  and  more  than  can  be  said,  through  a 
treacherous  act  of  a  miscreant  Apostle,  who  played  the  merchant 
with  his  Master,  as  you  hear  in  the  text,  ''  What  will  you  give  me, 
and  I  will  deliver  him  unto  you  ?"  in  which  bargain  and  sale  four 
points  are  to  be  considered  especially : 

r  Name,  Judas  Iscariot. 

Tur      1      .    I        -v   1 1,    1  •  J  Company,  one  of  the  twelve. 
Merchant,  described  by  Ills  <  ria;  n    4.     ^       ^ii     i     wi     i       » 

'  -^         j  Office,  among  the  twelve,     he  had  the  bag, 

V      John  xii.  C. 

J  pi  f  Ecclesiastical,  chief  priests. 

^"^  S        '  ^         'I  Civil,  captains,  Luke  xxii.  4. 

I  Ware,  Christ,  "  I  will  deliver  him,"  selling  his  Master,  as  if  he  had  been 

i       his  slave. 

(^Manner  of  bargaining,  in  which  interpreters  observe  three  gross  faults. 

First,  as  a  pedlar  having  no  certain  standing,  he  ran  up  and 
down  the  city,  seeking  chapmen,  not  chapmen  seeking  him,  as  if 
his  ware  had  been  so  bad  that  none  would  buy  it,  except  he  did 
expose  it  basely,  for  it  is  said,  "he  went  unto  the  chief  priests." 

Secondly,  whereas  he  should  have  said,  Ye  shall  give  me  thus 
much,  or  else  ye  shall  go  without  him,  he  saith  only,  What  will  ye 
give  ?  leaving  it  to  the  discretion  of  the  buyers. 

Thirdly,  he  did  not  take  ready  coin  for  his  ware,  for  it  appears 
in  the  text,  and  Theophylact  observes  it,  that  the  chief  priests  at 
this  time  did  only  promise  him  money,  not  pay ;  yet  Judas,  an  un- 
happy merchant,  after  he  had  wrought  journey  work  with  the  devil, 
sold  his  most  loving  Master  unto  strangers,  his  most  hateful  ene- 
mies, even  Jesus,  the  world's  Saviour,  in  whom  is  all  treasure,  for 
a  little  silver,  and  that  without  any  good  assurance,  for  he  saith 
only,  "  What  will  ye  give  ?"  &c. 

Judas,  (as  Origen  and  Augustine  note,)  signifieth  a  confessor  ;  of 
which  name  there  was  another  Apostle  surnamed  Thaddeus,  or 
Judas  Jacobi,  Luke  vi.  16,  that  therefore  this  treacherous  merchant 
might  be  distinguished  from  that  other  faithful  Apostle,  he  is  termed 
Iscariot,  either  of  the  village  wherein  he  was  born,  as  Cajetan  ;  or 
of  the  tribe  of  Isachar,  as  Erasmus  thinks,  Iscariot  quasi  Isacha- 
riot ;  or  of  both,  as  Jerome  and  Isiodore ;  for  Isachar,  as  these 
doctors  observe,  doth  signify  wages  or  hire,  noting  unto  us  Judas' 
nature  by  Judas'  name,  called  Iscariot  of  this  Iscariotical  feat, 
"  What  will  ye  give  me  ?" 


456  THE   OFFICIAL    CALENDAR   OF   THE   CHURCH. 

Here  note  that  some  Judases  are  Iscariots,  some  confessors  trai- 
tors, some  Christians  in  show,  devils  indeed,  like  the  dragons  of 
Armenia,  that  have  cold  bodies  and  jet  cast  fire  out  of  their  mouths, 
or  like  the  sea-fish  which  gape  so  wide  as  if  they  would  devour  the 
whole  ocean,  but  when  they  be  ripped  up,  and  their  entrails  searched, 
no  water  is  found  in  their  bellies  ;  or  like  Diogenes  Sinopensis,  in 
opinion  a  stoic,  but  in  conversation  an  epicure ;  like  Julian  Apos- 
tata,  who  writes  of  himself,  that  he  had  a  busy  tongue  but  a  lazy 
hand.  Endeavour  thou  to  be  like  that  other  Apostle,  not  only 
Judas  a  professor,  but  also  Lebboeus,  practiser ;  all  heart,  as  Isi- 
dore, 1.  7,  Origen,  c.  9.  For  Christians  are  not  sophisters,  only 
learning  logic  and  rhetoric  able  to  make  them  speak  well,  but  also 
masters  of  that  art  ''which  shows  deeds,  not  words,"  as  Clemens 
Alexandrinus  excellently. 

In  these  two  Judases  is  shadowed  unto  us  this  mystery,  that  in 
the  Church  visible  there  will  always  be  some  bad  as  well  as  good 
professors :  Iscariot  figureth,  the  one,  Lebboeus  the  other ;  the 
which  observation  as  it  doth  cross  the  Donatists  in  old  time,  so  the 
Brownists  in  our  age,  a  fantastical  kind  of  people  that  run  first  out 
of  their  wits,  and  then  out  of  our  Church  rather  than  they  will 
communicate  with  our  not  Puritan  congregation.  I  say  to  them  as 
Augustine  to  the  Donatists,  "  Leave  not,  but,  pacified  come  to  the 
people,  not  ours,  but  His,  of  whom  we  all  are ;  or  if,  impacible,  ye 
will  not  come  with  us,  then  go  from  those  for  whom  Christ  shed  his 
blood:  whom,  therefore,  ye  make  your  own,  will  not  be  Christ's;" 
and  in  another  place,  "  Thou,  who  art  carried  abroad  by  the  wind 
of  temptation,  what  art  thou  ?  Wheat  ?  It  is  not  taken  from  the 
threshing  floor  by  the  wind.  From  thy  place,  therefore,  know  thou 
what  thou  art."  If  you  be  Christ's,  hear  Christ's  word,  he  bids 
you  sufi"er  the  tares  to  grow  among  the  wheat ;  he  tells  you  that  he 
had  chosen  twelve,  and  one  was  a  devil ;  as  it  followeth  in  the  text, 
Judas  Iscariot  was  one  of  the  twelve,  not  a  disciple  only,  but  an 
Apostle. 

The  name  of  a  Priest  in  former  ages  hath  been  so  venerable,  not 
among  Christians  only,  but  among  heathens  also,  that  they  were 
wont  to  choose  their  Priests  out  of  their  Philosophers,  and  their 
Kings  out  of  their  Priests.  Among  the  Romans  (as  Alexander  ab 
Alexandre)  none  were  created  pontifices,  but  such  as  were  of  great 
wealth  and  noble  blood ;  and  it  is  reported  by  the  same  writer,  that 
Alexander  the  Great,  seeing  the  High  Priest  of  the  Jews  in  his  rich 
attire,  saluted  him  with  all  humble  respect,  and  adored  him  as  a 
god ;  and  the  Papists  have  this  fabulous  apothegme  of  St.  Francis, 


THE    SUNDAY   NEXT    BEFORE    EASTER.  457 

that  lie  vras  wont  to  say,  if  he  should  meet  in  one  way  at  one  time 
a  Priest  and  an  Angel,  he  would  first  reverence  the  Priest,  and 
then  salute  the  Angel ;  and  therefore  the  civil  lawyers  acquainted 
with  the  Canons  of  the  Church  have  little  law,  less  conscience,  to 
rush  into  our  possessions  and  contemn  our  professions,  having  our 
benefices,  hating  our  habits,  as  if  it  were  a  discredit  for  their  wor- 
ship to  ride  in  a  Priest's  cloak,  or  put  on  our  clerical  attire,  to  be 
pointed  at  for  an  Apostle,  and  reputed  one  of  the  twelve. 

Judas  a  Preacher,  a  worker  of  miracles,  an  Apostle,  yet  for  all 
this  an  Iscariot,  a  traitor  to  his  Master,  a  butcher  to  himself.  This 
may  teach  the  people,  terrify  the  Pastor ;  it  may  teach  you  to  re- 
spect more  the  doctrine  and  commission  of  him  that  is  sent,  than 
his  life  and  conversation  ;  if  God  speak  to  thee,  as  he  did  unto 
Balaam  by  an  ass,  thou  must  have  so  much  patience,  saith  Luther, 
as  to  hear  him :  if  God  will  have  thee  saved  by  one  who  peradven- 
ture  shall  be  damned,  hear  what  he  saith,  and  look  not  what  he 
doth.  If  thy  Pastor  live  lewdly,  that  is  his  own  hurt ;  if  he  preach 
learnedly,  that  is  thy  good :  take  thine  own  and  go  thy  way ; 
Judas  himself  preaching  Christ's  doctrine  must  be  heard,  albeit,  in 
the  end  he  steal  from  us  and  betray  the  Gospel. 

Secondly,  this  example  may  terrify  Preachers,  evermore  remem- 
bering that  fearful  speech  of  our  Saviour,  "  Many  will  say  to  me  in 
that  day.  Lord,  Lord  have  we  not  by  thy  name  prophecied  ?  and 
by  thy  name  cast  out  devils,  and  by  thy  name  done  many  great 
works?  and  I  will  profess  to  them,  I  never  knew  you."  Their  book 
and  clergy  cannot  then  save  them ;  it  will  be  demanded  of  Pastors 
at  that  day,  "Not  what  they  have  read,  but  what  they  have  done  ; 
not  only  what  they  have  taught  but  how  they  have  lived."  Bernard. 
And  therefore  if  thou  be  an  Apostle,  labour  to  be  like  thy  master 
Christ,  who  did  first  do,  then  teach,  Acts  i.  1.  Like  Basil,  of  whom 
Gregory  Nazianzen,  that  he  did  thunder  in  his  doctrine,  and  lighten 
in  his  conversation. 

But  Judas  was  not  an  ordinary  Preacher  only,  but  one  of  the 
twelve.  Now  why  Christ  should  choose  twelve  rather  than  another 
number,  so  many  men,  so  many  minds ;  and  yet  all  in  this  one 
point  agree,  that  the  number  is  mystical,  and  therefore  some  think 
Christ  in  this  number  alluded  unto  the  twelve  sons  of  Jacob,  Gen. 
xlix.,  others  to  the  twelve  fountains  of  water,  which  the  children  of 
Israel  found  in  Elim,  Num.  xxxiii. ;  the  twelve  wells  are  the  twelve 
Apostles,  the  seventy  palm  trees  are  the  seventy  disciples,  saith 
St.  Jerome  :  others  to  the  twelve  precious  stones  commanded  to  be 
set  in  Aaron's  garment,  Exod.  xxviii.,  others  to  the  twelve  princes 

31 


458  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

chosen  out  of  the  tribes  of  Israel,  Jos.  iii.  ;  others  to  the  twelve 
stones  Joshua  took  out  of  Jordan,  and  pitched  in  Gilgal,  Jos.  iv. ; 
the  twelve  stones  Joshua  put  in  Jordan  were  a  type  of  the  twelve 
Patriarchs,  and  the  twelve  stones  he  took  out  of  Jordan  prefigured 
the  twelve  Apostles :  other  resemblances  as  vulgar  I  omit,  and  come 
nearer  the  text. 

It  was  an  especial  favour  of  Christ  to  number  Judas  among  the 
twelve,  whom  He  had  chosen  out  of  the  whole  world  to  be  his 
dearest  friend,  and  greatest  follower  in  his  life,  as  also  to  be  the 
trumpeter  of  his  Gospel  and  glory  after  his  death.  It  was  such  an 
honourable  calling  on  earth,  as  that  the  schoolmen  are  much  per- 
plexed about  their  precedence  in  heaven ;  so  that  the  higher  Isca- 
riot  was  in  place,  the  greater  was  his  fall,  the  fouler  his  fault ;  it 
doth  aggravate  his  villainy  much,  in  that  an  Apostle  was  an 
apostate. 

Secondly,  note  that  in  every  order  some  are  out  of  order,  in 
Abraham's  house,  Isaac's  family,  David's  court,  and  Christ's  own 
family,  some  evil,  some  devil :  if  any  should  demand  why  Christ 
foreseeing  the  treason  of  Judas  chose  him,  and  all  this  while  suf- 
fered him  being  chosen  ?  answer  is  made  by  St.  Ambrose,  to  teach 
us  patience,  that  when  we  be  betrayed  even  of  our  own  followers 
and  nearest  acquaintance,  to  bear  it,  and  forbear  them  moderately, 
blessing  them  that  cursed  us,  Matt.  v.  44. 

Lastly,  Judas  is  described  by  his  office,  namely  that  he  had  the 
bag,  John  xii.  6.  Here  begins  all  the  mischief.  Judas  being  burser 
shuts  himself  into  his  purse,  and  becomes  a  slave  to  a  few  pieces  of 
silver,  his  own  prisoners  ;  for  as  Ambrose  speaks  of  the  drunkard, 
"The  drunkard,  when  he  consumes  wdne,  is  consumed  by  wine:" 
so  Gregory  the  Great  of  a  covetous  catiff,  ''  By  holding  on  to 
wealth,  he  is  held  by  wealth,  and  wishing  to  make  it  his  booty,  he 
becomes  its  booty,"  saith  Augustine ;  it  was  easier  for  a  camel  to 
pass  through  the  eye  of  a  needle,  than  for  Judas  (as  it  were,  con- 
jured into  the  circle  of  his  purse)  to  get  out  again.  He  now  thinks 
of  gold  Avhen  he  is  awake,  and  dreams  of  gold  when  he  is  asleep ; 
he  could  not  sec  so  much  as  a  box  of  ointment,  but  he  must  needs 
be  fingering  of  it,  the  smell  of  ointment  was  sweet,  but  the  smell  of 
gain  more  sweet ;  and  therefore  being  exceedingly  grieved,  as  a 
foolish  hunter  for  losing  that  prey  which  he  never  had,  instantly  to 
recover  that  damage,  went  to  the  chief  Priests,  and  said,  "  what  will 
ye  give  me,  and  I  will  deliver  him  unto  you." 

Here  then  we  see  that  to  be  true,  which  because  the  Scripture 
saith  it,  cannot  be  false,  that  covetousness  is  the  root  of  all  evil, 


THE  SUNDAY  NEXT  BEFORE  EASTER.  459 

the  very  metropolis  of  all  villainy  ;  every  man  hath  one  fault  or 
other,  but  the  covetous  wretch  hath  seven,  he  is  an  index  or  epi- 
tome, rather  indeed  a  commentary  upon  all  the  deadly  sins ;  of  all 
Christ's  Apostles,  he  that  bare  the  bag  betrayed  him. 

In  a  mystical  sense,  whosoever  esteemeth  his  goods  more  than 
his  Gospel,  is  a  Judas  ;  an  heretic  making  merchandize  of  the  word, 
is  a  Judas ;  a  witness  or  a  judge,  that  sells  the  truth  in  place  of 
justice,  can  be  no  better  than  Judas,  for  Christ  is  truth ;  and  is 
not  (I  pray  you)  Christ  bought  and  sold,  when  Balaam  is  the  Bishop, 
Judas  the  Patron,  Simon  Magus  the  Priest  ?  but  the  Pope  is  the 
greatest  Iscariot  of  all,  worse  than  Judas  in  some  respects,  for  he 
sold  Christ  but  once,  and  he  thought  that  once  too  much,  but  Judas 
of  Rome  selleth  daily  pardons  and  indulgences,  cruces,  altaria, 
Christum,  Christ's  cross,  Christ's  blood,  Christ's  self,  and  yet  is 
not  a  whit  ashamed  of  this  holy  merchandize,  such  an  horrible 
crime,  that  it  made  ^neas  Silvius  (who  after  his  Priesthood  was 
always  great  of  the  Popedom)  to  whet  notwithstanding  both  tongue 
and  pen  against  this  Iscariotical  legerdemain. 

If  there  were  no  chapmen,  there  would  be  no  merchants ;  I  come 
therefore  now  to  those  who  bought  Christ,  said  in  my  text  to  be 
chief  priests,  and  they  were  Christ's  chief  enemies,  able  to  do  wrong 
in  regard  to  their  might,  and  willing  to  do  wrong  in  regard  of  their 
malice  ;  the  which  amplifieth  exceedingly  Judas'  sin,  who  cared  not 
what  became  of  his  master,  so  he  might  have  a  little  money,  deliver- 
ing up  a  most  innocent  Lamb  into  the  jaws  of  ravenous  wolves.  In 
the  person  of  these  priests,  observe  that  sometimes  they  make  mer- 
chandize of  Christ,  which  are  promoted  to  the  chief  places  in  the 
Church,  herein  resembling  the  wolf,  who  sucks  the  sheep  when  he 
is  little,  but  being  grown  great  devours  him,  as  the  poet  wittily: 

"  Nutritus  per  me,  tandem  fera  sseviet  in  me." 

It  is  added  in  the  Gospel  of  St.  Luke,  chap.  xxii.  4,  that  "  Judas 
communed  also  with  the  captains"  about  this  bargain ;  the  word  is 
jptttJ^yot,  which  Jerome  translates  magistratus,  the  translator  of  the 
Syriac  copy,  magistri  militise ;  Tremellius,  principes  exercitus 
templi,  for  they  were  a  select  band  to  defend  the  temple ;  perfect! 
templo  tuendo,  saith  Erasmus,  or  as  Thophylact,  overseers  of  the 
building,  or  censores,  they  that  should  see  good  order  kept  in  the 
Church,  or  those  whom  the  Romans  appointed  to  keep  the  seditious 
people  in  awe  ;  whatsoever  was  their  oflSce  in  particular,  it  should 
seem  they  were  defenders  and  protectors  of  the  Church,  and  yet 
they  be  most  ready  to  crucify  Christ,  the  head  of  the  Church. 


460  THE    OFFICIAL   CALENDAF.   OF   THE    CHURCH. 

I  fear  some  patrons  of  our  temple  in  England  resemble  these 
guardians  of  Jerusalem  :  if  it  be  not  so,  Judas  is  to  blame  for  com- 
muning so  much  about  the  selling  of  Christ  "with  them  ;  if  it  be  so, 
let  them  remember  how  these  captains  and  high  priests  were  de- 
stroyed, and  that  ruin  is  the  end  of  sacrilege.  The  eagle  stole  a 
piece  of  meat  from  the  altar,  but  with  the  meat  she  carried  away  a 
coal  which  set  her  nest  on  fire.  Read  the  Chronicles,  examine 
histories,  and  show  me  but  one  Church-robber's  heir  that  thrived 
unto  the  third  generation  ;  for  where  there  is  gloria  Patri,  without 
a  sicut  in  principio,  there  cannot  be  glorio  filio  nunc  et  in  secula. 
Where  there  is  not  glory  to  the  father,  there  cannot  be  to  the  son. 

"  Buy  the  truth,  (saith  Solomon,)  but  sell  it  not ;"  if  these  chapmen 
had  bought  Christ  to  possess  him  as  their  own,  they  should  have 
made  the  best  purchase  that  ever  was  in  the  world,  to  buy  him 
who  bought  them.  But  they  bought  Christ  to  sell  him  again,  to 
mock  him,  to  buffet  him,  to  spit  on  him,  in  fine  to  crucify  him  ;  and 
so  we  that  are  true  believers  have  gotten  all  the  gains  and  benefit 
of  their  bargain.  "  Cliristian  !  exult !  for  thou  hast  gained  in  the 
commerce  of  thy  enemies ;  what  Judas  sold,  and  the  Jew  bought, 
thou  hast  acquired  !  for  Chri-t  belongs  not  to  the  Jcav,  who  bought 
him;  he  is  ours."  Rabanus. 

The  ware  sold  is  Christ,  "  I  will  deliver  him  :"  he  saith  not,  I  will 
deliver  Jesus  ;  for  he  now  began  to  loathe  exceedingly  that  sweet 
name,  but  I  will  deliver  him,  in  which  one  fact  he  committed  three 
foul  faults.  He  betrayed  Christ  Jesus  a  man,  Christ  Jesus  his  mas- 
ter, Christ  Jesus  his  maker,  like  a  rank  Papist  he  put  his  God  in 
his  purse :  the  first  is  murder,  the  second  treason,  the  third  sacri- 
lege ;  murder  is  a  crying  sin,. treason  a  roaring  sin,  sacrilege  a 
thundering  sin  :  yet  Judas  after  he  had  opened  a  door  to  Satan,'and 
let  him  enter  into  his  discontented  soul,  Judas  I  say,  leaving  Christ 
and  his  good  company,  "  to  walk  in  the  council  of  the  ungodly,  to 
stand  in  the  way  of  sinners,  and  sit  in  the  seat  of  the  scornful,"  at 
last  grew  to  this  height  of  impiety,  to  betray  an  innocent  man,  and 
as  much  as  in  him  lay  to  mar  his  maker,  and  destroy  his  Saviour, 
and  therefore  let  us  pray  with  the  Church. 

''  Almighty  God,  Avhich  dost  see  that  we  have  no  power  of  ourselves 
to  help  ourselves ;  keep  thou  us  both  outwardly  in  our  bodies,  and 
inwardly  in  our  souls,  that  we  may  be  defended  from  all  adversities 
which  may  happen  to  the  body,  and  from  all  evil  thoughts  which 
may  assault  and  hurt  the  soul,  through  Jesus  Christ,"  &;c. 


EASTER   DAT.  461 


THE   EPISTLE. 

Col.  iii.  1. — "■  If  ye  he  risen  again  with  Christ,  seek  those  things 
which  arc  above." 

This  Epistle  consists  of  advertisements,  and  arguments  enforcing 
the  same. 

r  Exhortative :  ''  seek  those  things  which  arc  above  ; 
Advertisements^       set  your  affection  on  heavenly  things." 
I  Dehortative  :  "  not  on  earthly  things." 

Present  estate  of  grace  ;  "  We  are  risen  again  with  Christ:" 

ergo,  Ave  must  ascend  and  "  seek  the  things  above." 
Dead  unto  the  worki :  ergo,  "  not  mind  the  things  on  earth." 
ArfTuments  takfU  )  ^^ture  estate  of  glory  :   "  whensoever  Christ  (which  is  our 
from  our    *         \      ^^^®)  shall  show  himself,  then  shall  ye  also  appear  with  him 
in  glorj',"  l)ut  the  wrath  of  God  cometh  upon  the  children 
of  unbelief,  both  in  this  world  and  in  that  to   come  :  for 
Chi'ist  shall  appear  to  reward  the  godly,  to  punish  the  re- 
probate, to  judge  all. 

St.  Paul  doth  use  two  words  here,  ^-qnlv  and  (jipoi'av,  to  seek  and  to 
savour,  and  howsoever  ^^ovelvm  the  text  be  last,  yet  it  is  in  nature 
first ;  for  we  must  first  know,  then  follow  the  things  above ;  first 
discern,  then  desire  them  ;  ignoti  nulla  cupida,  quoth  the  poet, 
uncouth  unkissed  ;  ergo,  we  must  first  look  before  we  can  like  ;  first 
see  with  faith  in  our  understanding,  then  seek  Avith  devotion  in  our 
affection.  And  these  two  must  go  together  jointly,  because  seeking 
without  seeing  is  blind,  and  seeing  without  seeking  lame  :  God  is  to 
be  served  with  our  whole  heart,  with  all  our  wit,  with  all  our  will. 

Here  then  is  a  notable  lesson,  as  well  for  ignorant  as  negligent 
people.  For  ignorant,  there  is  no  pleasure  so  sweet  to  the  mind  as 
knowledge,  no  knowledge  so  sweet  as  that  of  religion,  no  point  of 
religion  so  sweet  as  to  savour  the  things  above,  "  for  it  is  eternal 
life  to  know  God,  and  whom  he  hath  sent,  Jesus  Christ." 

Synesius  is  of  opinion,  that  a  philosopher  excels  an  ordinary  man, 
as  much  as  an  ordinary  man  doth  a  beast ;  but  every  scholar  in 
Christ's  University  doth  excel  a  philosopher  as  much  as  a  philoso- 
pher doth  a  dolt.  Human  learning  is  a  rush  candle,  saitli  Clement 
Alexandrinus,  but  the  Gospel  is  as  the  glorious  sun  in  her  brightness, 
illuminating  all  such  as  sit  in  darkness  and  in  the  shadow  of  death. 
If  it  were  not  for  hope  of  things  above.  Christians  of  all  men  were 
most  miserable  :  now  no  man  entereth  into  heaven,  but  he  that  doth 
the  will  of  God  ;  and  no  man  can  do  the  will  of  God,  except  he 
know  the  will  of  God  ;  esteem  then  all  things  as  loss  for  the  sur- 


462  THE    OFFICIAL   CALENDAR   OF   THE    CHURCH. 

passing  knowledge  of  Christ  Jesus  our  Lord.  Read  the  Bible,  for 
it  is  his  will ;  frequent  the  temple,  for  it  is  his  house :  come  to  the 
communion  often,  for  it  is  his  mandy;  suffer  the  words  of  exhorta- 
tion and  doctrine,  for  the  Gospel  is  the  power  of  God  unto  salvation. 
Use  all  good  means  for  knowledge,  that  you  may  set  your  minds  on 
heavenly  things,  and  then  for  practice,  that  ye  may  seek  the  things 
above.  For  it  is  an  instruction  for  idle  persons  also,  being  more 
curious  in  finding  than  careful  in  following  heavenly  things.  In  a 
scholar  the  mathematics  are  commended  especially,  because  they 
stand  upon  infallible  demonstration  ;  and  so  it  is  in  God's  academy, 
the  best  learned  make  demonstration  ;  as  "show  me  thy  faith  out 
of  thy  works,"  there  is  a  demonstration  ;  "  let  your  light  so  shine 
before  men,"  there  is  another  demonstration.  If  your  minds  are 
set  on  heavenly  things  and  not  on  earthly,  then  seek  the  things 
above,  place  thy  religion  "  non  in  lectione,  sed  in  dilectione,"  not 
in  the  brain  or  brow,  but  in  godly  care  and  heavenly  carriage. 
Seek  the  things  above  by  living  according  to  the  laws  of  Jerusalem 
above.  For  albeit  we  dwell  on  earth,  our  burgess-ship  is  in  heaven, 
Phil.  iii.  20.  Earth  is  patri  loci,  but  heaven  patri  juris,  as  Irishmen 
are  dwellers  in  Ireland,  but  denizens  of  England,  governed  by  the 
statutes  of  this  kingdom ;  so  we  dwell  in  houses  of  clay,  whose 
foundation  is  in  the  dust,  but  we  submit  ourselves  unto  the  laws  of 
that  city,  which  is  above  ;  yea,  we  dwell  in  heaven  partly,  for  the 
the  lover  is  dead  in  himself,  and  lives  in  another ;  and  so  it  is  with 
us  all ;  our  mind  is  where  our  pleasure  is,  our  heart  is  where  our 
treasure  is ;  if  then  our  affections  be  set  on  Christ,  we  are  dead  in 
ourselves  and  live  in  him,  and  living  in  him,  our  hearts  are  with 
him,  even  in  the  place  where  "  he  sitteth  at  the  right  hand  of  God." 
If  any  shall  ask  Avhat  things  are  above.  Saint  Paul  answers  in 
1  Cor.  ii.  9,  "  Such  things  as  eye  hath  not  seen,  and  ear  hath  not 
heard  and  heart  not  understood;"  and  in  2  Cor.  xii.  4,  mysteries 
ineffable ;  not  that  Paul  would  have  men  here  curious  in  searching 
that  they  cannot  find ;  for  so  the  saying  is  true,  things  above  us 
appertain  not  to  us :  but  his  meaning  is  that  we  should  learn  by 
the  book  of  God  that  which  is  revealed  of  God,  and  so  fidendo,  not 
videndo ;  by  faith  and  hope  grounded  upon  the  rock  of  God's  holy 
word,  not  upon  the  sands  of  human  wit;  first  understand,  then 
undertake  to  seek  the  things  above;  to  seek,  though  as  yet  we 
cannot  thoroughly  see  ;  this  is  f^ovslv ;  but  in  audacious  curiosity  to 
measure  every  foot  in  hell,  and  dispose  of  every  cabinet  and  cham- 
ber in  heaven,  is  v;ts^^^oi>ilv,  as  Paul  elsewhere,  to  know  more  than 
is  meet  to  know. 


EASTER   DAY.  463 

"Not  on  earthly  things."  Some  refer  this  to  the  traditions  of 
men,  and  ceremonies  of  the  law  mentioned  in  the  former  chapter ; 
all  those  beggarly  rudiments  were  but  shadows  of  things  to  come, 
the  body  is  in  Christ ;  and  therefore  prefer  the  kernel  before  the 
shell ;  set  your  affection  on  heavenly  things  and  not  on  earthly. 

Others  understand  by  things  earthly,  the  things  of  the  world, 
that  three-headed  Geryon,  honour,  riches,  pleasure ;  so  Paul  in 
the  words  immediately  following  expounds  himself,  "mortify  your 
earthly  members,  fornication,  uncleanness,"  &c.,  we  may  set  our 
eyes  and  hands  on  the  things  of  this  world,  but  not  our  heart,  as 
David  by  precept.  "  If  riches  increase,  set  not  your  heart  upon 
them  ;"  and  the  Christians  in  the  primitive  Church  by  practice, 
"  who  sold  their  possessions  and  laid  down  the  money  at  the  Apos- 
tle's feet,"  Acts  iv.  35;  at  their  feet,  not  at  their  heart,  to  signify, 
saith  Jerome,  "  that  we  must  not  make  them  our  Master,  much  less 
our  Maker,  but  use  them  as  our  servants,  and  as  it  were  creatures, 
having  all  things,  and  yet  possessing  nothing,  our  affections  must 
not  be  set,  at  least  not  settled  on  trash  below." 

As  God  said  to  Abraham,  "  Get  thee  out  of  thy  land,  and  from 
thy  kindred  unto  the  country  that  I  will  show  thee:"  so  likewise 
doth  he  speak  to  the  soul  of  man  in  the  45th  Psalm :  "  Hearken,  0 
daughter,  and  consider,  incline  thine  ear,  forget  also  thine  own 
people,  and  thy  father's  house."  Socrates  being  asked  what  coun- 
tryman he  was,  answered,  a  citizen  of  the  world ;  but  a  Christian, 
saith  ^neas  Silvius,  must  answer  otherwise,  that  he  is  a  burgess  of 
heaven ;  for  albeit  man  is  called  earth  thrice  with  one  breath,  0 
terra,  terra,  terra  !  that  is,  as  Bernard  construeth  it,  earth  by  pro- 
creation, earth  by  sustentation,  earth  by  corruption,  yet  in  regard 
of  a  better  inheritance  purchased  for  us  in  heaven  by  Christ,  and 
in  respect  of  our  faith,  hope,  love,  faith  apprehending,  hope  assur- 
ing, love  desiring  those  things  above,  we  are  not  habitatores  terrge, 
but  accolse,  saith  Ambrose,  "Sojourners  and  inmates  for  a  time, 
not  permanent  dwellers."    Heb.  xiii.  14. 

This  world  is  the  land  wherein  we  were  born,  wherein  we  were 
bred,  but  we  must  forget  our  father's  house,  forsake  his  home-stall, 
and  seek  for  another  in  the  spiritual  Canaan,  one  to  come  in  the 
celestial  Jerusalem  above,  where  Christ  sitteth  at  the  right  hand  of 
God.  Above  is  a  place  opposite  to  this  earth,  "it  is  heaven  of 
heavens,"  Ephes.  iv.  10;  for  the  heaven  must  contain  him,  until  he 
come  to  judge  the  quick  and  the  dead.  How  then  is  Christ's  body 
with  all  dimensions  in  the  blessed  Eucharist  ?  It  sits  at  the  right 
hand  of  God  in  heaven,  and  therefore  doth  not  descend  down  to  us, 


464  THE    OFFICIAL   CALENDAR   OP   THE    CIIURCn. 

but  "we  must  ascend  up  to  it,  according  to  that  of  the  old  Church, 
and  as  yet  retained  in  the  Popish  missal,  sursum  corda,  lift  up  your 
hearts,  set  your  affections  on  things  above,  not  on  things  below ; 
fly  with  the  wings  of  faith  and  devotion  as  eagles  into  heaven, 
•where  the  body  of  Christ  sitteth  at  the  right  hand  of  the  Father  : 
and  this  I  take  to  be  the  true  reason,  why  the  Church  of  England 
hath  allotted  this  Scripture  for  Easter-day,  that  coming  to  the 
Lord's  table,  vre  may  not  only  gaze  upon  the  visible  sign,  but  to 
set  our  affections  on  things  above,  that  we  may  be  made  partakers 
of  invisible  grace.  See  before  Sursum  corda,  Zanchius  in  loc. 
Calvin,  institut.  lib.  4,  chap.  xvii.  §  36,  Church  Horn,  concerning 
the  worthy  receiving  of  the  Sacrament,  part  1,  Beza  Antithesm, 
Papism  and  Christianism,  §  11. 

"  Mortify  your  earthly  members,  fornication,  uncleanness."  The 
whole  corrupt  mass  of  wickedness  is  the  body  of  sin,  fornication, 
uncleanness,  unnatural  lust,  evil  concupiscence,  covetousness,  mem- 
bers of  this  body;  called  ours,  because  "Thy  destruction  is  from 
thyself,  0  Israel."  Hos.  xiii.  9.  All  sins  in  us  are  from  us:  "All 
my  ills  are  altogether  evil  and  altogether  my  own,"  saith  Hugo  the 
cardinal:  and  earthly:  for  that  they  reign  in  men  earthly  minded, 
and  hinder  our  heavenly  conversation,  and  therefore  such  hands 
are  to  be  cut  off,  and  such  eyes  ought  to  be  pulled  out.  It  is  not 
said  occidite,  but  mortificate ;  we  must  not  destroy  nature  by  cast- 
ing ourselves  out  of  the  world,  but  mortify  sin  by  casting  the  world 
out  of  us. 

Hitherto  concerning  advertisements,  I  proceed  to  the  powerful 
arguments  concerning  the  same,  the  first  is  taken  from  the  word 
resurrection. 

"  If  ye  be  risen  again,"  &c.  A  new  life  doth  require  new  man- 
ners :  if  then  ye  be  risen  from  the  death  of  sin  to  the  life  of  grace, 
ye  must  walk  with  new  tongues,  and  walk  in  new  ways,  as  being 
new  creatures  in  Christ  created  unto  good  Vorkg.  He  then  that 
increaseth  in  faith,  and  groweth  in  grace,  and  sprouteth  in  heavenly 
meditations  higher  and  higher,  is  assuredly  risen  again ;  but  he  that 
walketh  in  his  own  ways,  and  groweth  from  bad  to  worse,  growing 
every  day  downward,  is  still  dead  and  buried  in  the  Golgotha  of 
the  world :  a  covetous  muck-worm  that  digs  in  the  earth,  as  an 
hog,  and  then  entombs  himself  like  a  mole,  cannot  be  said  to  be 
risen  again,  for  his  mind  is  shut  in  his  chest,  as  a  dead  body  buried  in 
a  coffin ;  a  voluptuous  man  is  not  risen  again,  for  he  that  liveth 
in  pleasure  is  dead,  although  he  live.  The  proud  man  hath  his 
thoughts  above,  and  yet  not  risen  again,  the  top  of  his  ambition 


EASTER   DAY.  465 

is  not  heavenly,  but  earthly,  risen  against  Christ,  not  risen  with 
Christ, 

„  .        .,/-,,.,,  C  Sacramentally. 

JNow  we  rise  mth  Christ  two  ways,  <  ^^         ,, 

The  dipping  in  holy  baptism  hath  three  parts,  the  putting  into 
the  water,  the  continuance  in  the  water,  and  the  coming  out  of  the 
water :  the  putting  into  the  water  doth  ratify  the  mortification  of 
sin  by  the  power  of  Christ's  death,  as  St.  Paul,  Rom.  vi.  3  :  "  Know 
ye  not,  that  all  we  which  have  been  baptized  into  Jesus  Christ, 
have  been  baptized  into  his  death,  and  that  our  old  man  is  crucified 
with  him?"  The  continuance  in  the  water  notes  the  burial  of  sin, 
to  wit,  a  continual  increase  of  mortification  by  the  power  of  Christ's 
death  and  burial,  Rom.  vi.  4.  The  coming  out  of  the  water  figureth 
our  spiritual  resurrection  and  vivification  to  newness  of  life  by  the 
power  of  Christ's  resurrection,  "  That  like  as  Christ  was  raised  up 
from  the  dead  by  the  glory  of  the  Father,  even  so  we  should  walk 
in  newness  of  life." 

We  promised  in  our  baptism,  to  forsake  the  vain  pomp  and  glory 
of  the  world,  with  all  covetous  desires  of  the  same,  so  that  if  we 
set  our  affections  on  earthly  things,  and  not  on  the  things  above ; 
what  are  we  but  Foedifragi,  such  as  have  broken  our  word  and  vow 
to  God?  Secondly,  God's  elect  are  risen  again  with  Christ  effectu- 
ally ;  for  as  the  burgess  of  a  town  in  the  parliament  house  beareth 
the  person  of  a  whole  town,  and  what  he  saith,  the  whole  town  saith, 
and  whatsoever  is  done  to  him,  is  also  done  to  all  the  town :  so 
Christ  upon  the  cross  stood  in  our  place,  and  bore  our  person,  and 
whatsoever  he  sufi'ered  we  suffered,  and  when  he  died,  all  the  faith- 
ful died  in  him,  and  as  he  is  risen  again,  so  the  faithful  are  risen  in 
him.  It  is  therefore  meet  the  members  should  follow  the  head, 
seeking  the  things  above,  where  Christ  sitteth  on  the  right  hand 
of  God.  I  conclude  this  argument  in  the  words  of  Gorran,  ''Our 
estate  is  one  of  vigour,  because  we  have  arisen  ;  our  place  is  honour- 
able, because  we  have  regained  it ;  we  desire  it,  because  Christ  is 
there ;  therefore  it  is  a  state  of  power,  a  place  of  profit,  and  an 
object  of  desire." 

Ye  are  dead  to  the  world,  but  alive  to  God  through  heavenly 
conversation,  according  to  that  of  Paulinus : 

"  Vive,  precor,  sed  vive  Deo,  nam  vivere  mundo 

Mortis  opus,  viva  est  vivere  vita  Deo." 
"  Vive  Deo  gratus,  toto  mundo  tumulatus, 

Crimine  mundatus,  semper  transire  paratus." — Eeusner. 


466  THE    OFFICIAL    CALENDAR   OF   THE    CHURCn. 

Grateful  to  God,  live  to  Lis  praise, 

For  this  alone  is  life  ; 

Tis  death,  for  earth  to  spend  thy  days  , 

In  labour,  toil  and  strife. 

Buried  to  earth,  and  washed  from  crime. 
Be  ever  thus  prepared, 
To  pass  the  narrow  bounds  of  time, 
And  gain  thy  great  reward. 

"Your  life  is  hid  with  Christ  in  God."  I  „  .  .      ', 
This  may  be  construed  of  our  life.  1  "Pf   >     ^  ' 

This  mortal  is  so  full  of  miseries  and  mischiefs,  as  that  the 
Thracians  used  to  lament  at  the  birth,  and  rejoice  at  the  burial  of 
their  friends :  "  Is  not  this  the  region  of  the  dead,  -vrhere  are  the 
shades  of  death,  the  gates  of  death,  and  the  body  of  death  ?"  Amb. 
Our  diseases  and  disasters  are  such,  as  that  even  our  natural  life 
many  times  is  hid,  but  Christ  is  the  resurrection  and  the  life,  the 
great  physician  able  to  wound  and  make  whole  whom  he  list. 

The  life  spiritual  is  hid  in  God  much  more ;  for  as  trees  in 
stormy  winter,  so  good  men  in  tempest  and  anguish  of  soul  seem 
to  be  dead,  not  only  to  the  world,  but  even  to  themselves. 

Eutychus  is  an  emblem  of  a  Christian  in  temptation.  He  fell  from 
an  high  loft  and  was  taken  up  dead,  and  so  reputed  of  all  that  were 
present ;  but  Paul  laid  himself  upon  him,  and  embraced  him,  and  found 
life  in  him,  and  set  him  on  his  legs  again  ;  so  though  a  man  fall 
high  from  heavenly  grace,  to  the  very  pit  of  hell  if  it  were  possible, 
yet  he  may  be  raised  again  by  some  skilful  and  painful  Paul  apply- 
ing the  comforts  of  the  Gospel,  and  showing  that  his  life  is  not 
altogether  extinguished,  but  hid  only  with  Christ  in  God. 

Lastly,  this  may  be  well  expounded  of  our  eternal  life ;  for  albeit 
we  be  now  the  sons  of  God,  yet  it  doth  not  appear  what  we  shall 
be,  that  is  hid  in  Christ  with  God.  The  pearl  cannot  be  found 
until  the  shell  of  the  fish  be  broken ;  our  glory  cannot  be  seen, 
overshadowed  with  this  mortality ;  but  whensoever  Christ  which  is 
our  life  shall  show  himself,  then  shall  we  also  appear  with  him  in 
glory.     "  Come  Lord  Jesus,  come  quickly."     Amen. 


EASTER    DAY.  467 


THE  GOSPEL. 

JoHH  XX.  1. — "  The  first  day  of  the  Sabbaths  came  Mary  Magdalen 
early  {when  it  was  yet  dark)  unto  the  Sepulchre,"  ^-c. 

In  this  Gospel  is  commended  unto  us  the  dutiful  and  devout 
behaviour  of  a  religious  woman  called  Mary  Magdalen,  and  of  two 
loving  disciples  Peter  and  John,  toward  their  late  deceased  Lord 
Jesus  Christ. 

„,      T        .        .  -,        ri.   In  coming  to  the  Sepulchre. 

The  devotion  oi  Mary  )  ^    t  •     i.-        \  ^    ^  i.  , 

,_     ,  ,      .  *'  -<^  2.   In  communicating  what  she  saw  at  ' 

Magdalen  is  seen,  )       xi     o       i  t, 

°  '  I       the  feepulchre. 

The  devotion  of  Peter  and  John  in  <  ^^?^^^9  ^^  I  the  Sepulchre. 

(  Going  into  j 

All  which  duties  of  all  parties  as  they  were  performed  in  good 
haste,  so  they  proceeded  out  of  a  good  heart,  being  earnest  as  early. 

"The  first  day  of  the  Sabbaths."  All  the  week-days  are  called 
Sabbaths  in  honour  of  the  seventh  which  is  the  Sabbath,  as  Luke 
xviii.  12.  Njjs-ErQ  Si;  TfS  ffa,33aT'«,  that  is,  "I  fast  twice  in  the  week:" 
so  Sabbaths  is  used,  Acts  xx.  7,  and  1  Cor.  xvi.  2.  The  first  day 
then  of  the  Sabbaths  is  the  first  day  of  the  week ;  the  which 
according  to  the  Jews  computation  is  our  Sunday,  so  called  in 
memorial  of  our  Saviour's  blessed  resurrection,  who  being  the  Sun 
of  righteousness,  arose  this  day ;  not  from  his  rising,  but  from  his 
fall,  from  death,  hell,  grave ;  the  Jew  gave  God  the  last,  but  the 
Christian  honours  him  better  with  the  first  day  of  the  week. 

It  is  objected  out  of  Matt,  xxviii.  1,  "That  Mary  came  not  to 
the  sepulchre  in  the  beginning  of  the  morning  on  Sunday,  but 
rather  at  evening  on  Saturday."  For  the  reconciling  of  the  four 
Evangelists  in  this  point,  I  refer  the  reader  to  St.  Aug.  de  consensu 
Evangelist,  lib.  iii.  c.  24.  Aquin.  part  3,  qusest.  53,  art.  2.  Baron, 
annal.  tom.  1,  fol.  196,  197.  Jansen.  concord,  c.  145.  Marlorat. 
Maldonot.  English  Gloss,  in  Mat  xxviii. 

We  must  use  the  Scriptures  as  Elisha  did  the  Shunamite's  child, 
lay  mouth  to  mouth,  and  eyes  to  eyes,  and  hands  to  hands ;  if  we 
meet  with  an  hard  placef  we  must  compare  text  with  text.  Evan- 
gelist with  Evangelist,  translation  with  translation,  and  meditate 
thereon  day  and  night  until  we  find  the  truth,  and  as  it  were,  put 
spirit  into  the  dead  letter. 


468  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

I  must  entreat  you  therefore  first  to  confer  Matthew  with  Moses. 
<' Evening,"  Gen.  xv.,  doth  signify  the  whole  night,  all  the  time 
from  the  sun  setting  until  the  sun  rising,  "  The  evening  and  the 
morning  were  the  first  day."  So  that  whereas  Matthew  reports 
Mary  came  to  the  sepulchre  in  the  evening  of  the  Sabbath,  his 
meaning  was  not  that  she  came  on  Saturday  night,  but  on  Sunday 
morning,  as  his  words  import,  "  In  the  evening,  when  the  first  day 
of  the  week  began  to  dawn,"  that  is,  as  our  Evangelist,  "  early,  when 
it  was  yet  dark." 

2.  The  text  original  is  not  taaipd  Si  oaj^j^dti^v,  but  64-s  bi  cajSjidfuv, 
and  that  as  Gregory  Nyssen,  a  Grecian  born,  construeth  it,  is  a 
transacto  Sabbatho,  when  the  Sabbath  was  ended,  as  Beza  trans- 
lates extreme  Sabbatho,  in  the  latter  end  of  the  Sabbath :  this 
exposition  is  allowed  of  Jerome,  Ambrose,  Musculus :  and  lest  we 
should  doubt  of  it,  avowed  by  St.  Mark,  c.  xvi.  1:  "When  the 
Sabbath  day  was  past,  Mary  Magdalen,"  &c. 

3.  For  the  better  concordance  between  John  and  Matthew,  note 
the  difference  between  the  Jews  and  Romans  in  their  computation. 
The  Jews  accounted  the  natural  day  from  evening  unto  evening, 
as  it  is  evident,  Luke  xxiii.  54,  Avhere  it  is  said  that  the  Sabbath 
drew  on,  when  Christ  was  buried,  but  he  was  entombed  on  Friday, 
so  that  according  to  their  account,  when  it  was  dark  on  Friday,  the 
Sabbath  on  Saturday  began;  but  the  Romans  did  reckon  the  natural 
day  from  the  morning  unto  morning.  If  our  Evangelist  follow  the 
Jews,  and  Matthew  the  Romans  in  their  account,  distinguish  the 
times,  and  all  things  agree. 

So  that  now  the  text  is  clear.  Mary  Magdalen,  when  the  Sabbath 
was  ended,  on  the  first  day  of  the  week,  came  to  visit  Christ's  sepul- 
chre :  she  knew  very  well  where  Joseph  had  laid  his  precious  body, 
but  she  came  not  with  her  spices  and  ointments  until  the  Sabbath 
was  past :  in  which  interpreters  have  noted  her  zeal  to  be  well 
ordered  and  discreet;  first  she  did  serve  God,  and  then  observe 
men,  first  praise  the  living  Lord  according  to  law,  then  visit  her 
dead  lord  according  to  love. 

Many  men  in  our  age  perform  less  necessary  duties  at  such  hours 
of  the  Sabbath  as  they  should  worship  God  in  his  holy  temple. 
Nay,  some  rufiians  are  so  profane,  that  they  think  Easter  day, 
wherein  they  were  made  partakers  of  Christ's  heavenly  supper,  to 
be  the  most  convenient  time  for  go*iping  and  drunkenness. 
Assuredly,  the  Christians  in  Prester  John's  country  shall  rise  up 
against  us  in  the  last  day,  who  may  not,  after  the  receiving  of  the 
Sacrament  under  pain  of  grievous  punishment,  so  much  as  once 


EASTER   DAY.  469 

spit  until  the  going  down  of  the  sun :  whereas  unruly  rake-shames 
in  more  civil  countries,  endued  with  a  greater  portion  of  knowledge, 
drown  Christ  at  the  tavern,  whom  they  received  at  the  temple. 

"Early."  Mary  did  seek  Christ  in  the  first  day  of  the  w^eek, 
and  first  hour  of  the  day,  but  many  defer  to  seek  the  Lord  until 
the  last  week  of  their  life,  the  last  day  of  the  week,  the  last  hour  of 
the  day,  the  last  minute  of  the  hour.  It  is  an  exorbitant  course 
while  the  ship  is  sound,  the  tackling  sure,  the  pilot  well,  the  sailors 
strong,  the  gale  favourable,  the  sea  calm,  to  lie  idle  at  road,  carding, 
dicing,  drinking,  burning  the  seasonable  weather,  and  when  the  ship 
leaked,  the  pilot  sick,  the  mariners  faint,  the  storms  boisterous,  and 
the  sea  a  turmoil  of  outrageous  surges,  to  launch  forth  and  hoist  up 
sail  for  a  voyage  into  far  countries ;  and  yet  such  is  the  skill  of 
evening  repenters,  who  though  in  the  morning  of  youth,  and  sound- 
ness of  health,  and  perfect  use  of  reason,  they  cannot  resolve  to 
weigh  the  anchor,  and  cut  the  cable  that  withholds  them  from  seek- 
ing Christ ;  nevertheless  they  feed  themselves  with  a  strong  per- 
suasion, that  when  their  wits  are  distracted,  their  senses  astonished, 
all  the  powers  of  the  mind  and  parts  of  the  body  distempered  ;  then 
forsooth  they  think  suddenly  to  become  saints  at  their  death,  how- 
soever they  demeaned  themselves  as  devils  all  their  life. 

Let  us  aAvake  from  sin  with  David  early,  rise  with  Samuel  early, 
with  Abraham  send  away  Hagar  early,  with  Christ  and  his  audi- 
ence come  to  the  Church  early,  seeking  the  Lord  with  this  holy 
woman  early. 

"When  it  was  yet  dark."  St.  John  doth  here  seem  to  contradict 
St.  Mark,  reporting  that  Mary  Magdalen  came  to  the  sepulchre 
when  the  sun  was  rising.  For  the  reconciling  of  these  places,  Am- 
brose is  of  opinion  that  divers  women  came  at  divers  times.  Jerome 
and  others  hold  that  the  women  came  four  times,  accordina;  to  the 
difierent  reports  of  the  four  Evangelists ;  namely,  that  first  they 
came  in  the  evening,  as  Matthew,  chap.  28 ;  secondly,  when  it  was 
dark,  as  John  here :  thirdly,  in  the  morning  early,  as  Luke,  chap. 
24  ;  fourthly,  when  the  sun  was  rising,  as  Mark,  chap.  16. 

But  the  most  and  best  expositors  have  determined  that  these 
devout  women  came  but  once,  and  that  in  the  morning  early;  when 
it  was  dark  they  began  to  set  out  of  their  lodging,  but  they  con- 
tinued in  their  journey,  and  abode  about  the  tomb  till  it  was  twilight, 
and  saw  the  stone  taken  away  from  the  sepulchre. 

As  the  former  clause  showed  Magdalen's  good  haste,  so  this  her 
good  heart  being  (as  Origen  speaks,)  a  woman  endued  with  manly 
courage  and  carriage :  she  might  have  feared  that  herself  and  her 


470  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

company  could  not  remove  the  tombstone ;  or  if  they  could,  that 
the  soldiers  who  guarded  the  place,  would  not  have  suflfered  it ;  or 
if  they  would  have  been  content,  it  was  uncomfortable  for  a  silly 
woman  in  the  night  to  view  the  dead  corpse  of  so  loving  a  friend. 
Yet  Magdalen,  a  woman,  a  timorous  woman,  accompanied  only  with 
some  few  of  her  own  sex,  as  St.  Mark  reports,  as  our  Evangelist, 
journeying  alone,  came  to  the  grave  with  spices  and  sweet  ointments, 
when  it  was  dark.  0,  the  riches  of  God's  infinite  mercy !  that  so 
foul  a  sinner  should  prove  so  fair  a  saint ;  that  Magdalen,  sometime 
an  harlot,  should  precede  in  this  good  office  Mary  the  mother  of 
Christ,  always  a  virgin ;  that  a  woman  in  this  point  of  valour  and 
virtue  should  be  more  forward  than  Peter,  the  most  loving  disciple 
to  Christ,  and  John  the  best  beloved  of  Christ.  "  0  the  deepness 
of  the  richness,  both  of  the  wisdom  and  knowledge  of  God  !  how 
unsearchable  are  his  judgments,  and  his  ways  past  finding  out !" 

"  And  saw  the  stone  taken  away  from  the  grave."  It  is  re- 
corded by  Matthew,  that  '^  Joseph  of  Arimathea  took  the  body  of 
Jesus,  and  wrapped  it  in  a  clean  linen  cloth,  and  put  it  in  a  new 
tomb  which  he  had  hewn  out  in  a  rock,  and  rolled  a  great  stone  to 
the  door  of  the  sepulchre,  and  departed."  All  which  undoubtedly 
Magdalen  well  observed,  as  she  was  sitting  against  the  grave;  it 
might  therefore  perplex  her  much  in  this  holy  business,  how  she 
should  roll  away  the  tombstone,  and  so  purchase  a  sight  of  her  best 
beloved  master.  But  Almighty  God,  who  giveth  his  angels  charge 
over  his  children,  that  they  hurt  not  their  feet  against  a  stone,  sent 
a  messenger  from  heaven  to  roll  back  that  huge  stone  for  her.  Even 
as  a  loving  father,  when  he  carrieth  his  little  child  to  a  town,  will 
sufi'er  him  to  walk  in  the  plain  and  fair  way,  but  when  he  comes  to 
slippery  paths,  he  takes  him  by  the  hand,  and  in  dirty  passages 
bears  him  in  his  arms,  and  when  he  comes  to  a  stile  lifts  him  over 
easily  ;  so  God  our  heavenly  Father  useth  us  his  dear  children  ;  if 
we  shall  endeavour  to  go  so  far  as  we  may,  so  fast  as  we  can  in  the 
plain  way  to  the  celestial  Jerusalem,  he  will  assist  us  in  dangers,  and 
help  us  over  stiles,  he  will  remove  blocks  and  hindrances  in  our 
passage ;  the  great  stone  parting  Christ  and  us,  even  while  we  least 
think  of  it,  shall  be  rolled  away. 

Again,  in  that  Mary  saw  the  stone  taken  away,  note  that  Christ 
rose  the  first  day  of  the  Sabbaths  early  ;  to  show  that  he  was  very 
God,  he  rose  again  to  show  that  he  was  very  man,  he  rose  again  the 
third  day.  That  a  live  man  should  raise  a  dead  man,  as  Peter  did 
Tabitha,  was  wonderful :  that  a  dead  man  should  raise  another  dead 
man,  as  the  bones  of  Elisha  did  the  Moabite,  was  more  wonderful ; 


EASTER   DAY.  471 

but  that  a  dead  man  should  raise  himself,  as  Christ  did  on  this  day, 
was  most  wonderful.  Assuredly  none  could  do  this  but  he  who  said, 
"  I  am  the  resurrection  and  the  life  :  power  I  have  to  lay  down  my 
life,  and  power  to  take  it  again." 

But  his  resurrection  was  deferred  until  the  third  day,  to  demon- 
strate that  he  was  very  man  :  for  if  he  should  have  presently  risen, 
his  death  would  have  been  thought  no  true  death,  and  so  by  conse- 
quence his  resurrection  no  true  resurrection.  And  then  it  was 
often  told  by  himself,  and  foretold  by  others,  he  rose  the  third  day, 
and  that  it  is  in  the  text,  "  early  :"  for  as  he  was  crucified  when 
the  sun  was  going  to  bed,  to  signify  that  by  his  death  he  would 
destroy  the  works  of  darkness,  both  the  inward  darkness  of  sin 
and  outward  darknesss  of  hell,  as  Aquine  wittily  ;  so  he  rose  when 
the  sun  began  to  shine,  that  having  conquered  the  kingdom  of  dark- 
ness, he  might  bring  r;s  unto  light  and  life  everlasting.  "  As  the 
first  days  were  reckoned  according  to  man's  lapse  from  light  to 
darkness,  so  these  were  computed  from  his  restoration  from  dark- 
ness to  light."  Aug. 

"  Then  she  ran,  and  came  to  Simon  Peter,  and  to  the  other  Dis- 
ciple whom  Jesus  loved,  and  said,  they  have  taken  away  the  Lord 
out  of  the  grave."  As  the  people  said,  "  Is  Saul  among  the  Pro- 
phets ?"  Even  so  may  we  wonder  at  this,  and  say,  is  Magdalen 
among  the  preachers?  a  tutor  of  those  great  doctors  who  were  to 
teach  all  the  world  ;  the  Apostles'  Apostle  ?  Yes,  surely,  Magdalen 
made  the  first  sermon  that  ever  was  of  Christ's  resurrection,  and 
this  her  fact  had  some  reference  to  Eve's  fault ;  a  woman  was  the 
first  messenger  of  this  our  joy,  because  a  woman  was  the  first  min- 
ister of  that  our  sorrow. 

"  We  cannot  tell  where  they  have  laid  him."  As  Magdalen  is  a 
pattern  of  much  virtue,  sparing  neither  pain  or  cost  in  visiting  our 
Saviour's  sepulchre,  so  likewise  a  precedent  of  some  weakness,  in 
that  she  could  not  find  Christ  at  this  time,  though  she  sought  him 
earnestly  and  early,  because  she  did  err  in  two  circumstances,  as 
the  glorious  angels  intimate,  Luke  xxiv.  6,  first,  in  the  time,  for 
**  he  had  risen  ;"  then  in  the  place,  ''he  is  not  here."  Let  us  there- 
fore seek  the  Lord  when  he  may  be  found,  and  where  he  may  be 
found.  There  is  a  time  wherein  he  may  be  found,  but  if  we  neglect 
it,  there  shall  be  no  more  time.  The  wicked  old  world  had  a  time 
to  seek  the  Lord  while  Noah  preached  :  Sodom  had  a  time  while 
Lot  visited  :  Jerusalem  had  a  time  while  Christ  conversed  in  her  : 
Dives  had  his  time  while  Lazarus  lay  at  his  gate :  Judas  had  his 
time  while  Christ  reproved  him.  If  the  filthy  Sodomites,  if  the  rich 


472  THE    OFFICIAL   CALENDAR   OF   THE   CHURCH. 

glutton,  if  treacherous  Judas,  if  proud  Pharoali  were  now  alive  ; 
what  would  they  do,  what  would  they  not  do  to  seek  the  Lord  while 
he  may  be  found,  and  to  call  upon  him  when  he  is  near  ?  Nothing 
would  be  so  much  esteemed  as  a  truce  of  time,  which  heretofore  by 
days,  weeks,  months,  years,  was  lavishly  misspent.  Again,  we  must 
seek  Christ  in  the  right  ubi,  Christ  is  not  to  be  found  in  the  furrows 
of  the  earth,  in  hell  or  grave ;  we  must  not  seek  a  dead  Christ,  but 
a  living  Christ,  in  his  works,  in  his  word,  in  his  sacraments,  in  his 
house,  there  we  shall  be  sure  to  find  "him  in  the  midst  of  them  that 
preach,  in  the  midst  of  them  that  pray. 

"They  ran  both  together."  In  like  zeal  to  Christ,  and  love  one 
to  another,  and  yet  each  outstripped  other,  John  in  going  to, 
Peter  in  going  into  the  sepulchre.  John  doth  resemble  the  con- 
templative, Peter  the  practive.  The  contemplative  is  more  nimble 
in  his  wit,  the  practive  more  quick  at  his  work :  John  did  run 
faster,  but  Peter  did  go  surer ;  or,  as  Rupertus,  John  did  figure  the 
Jews,  Peter  the  Gentiles.  The  Jews  came  to  Christ  sooner,  yet 
the  Gentiles  overtaking  them  were  the  sounder :  "  I  have  not  found 
(saith  he  that  knew  best)  so  much  faith  in  Israel,"  Matt.  viii.  10. 

"When  he  had  stooped  down  he  saw  the  linen  clothes."  None 
but  humble  men  and  meek  can  see  these  mysteries.  He  that  will 
not  stoop  at  Christ's  grave  shall  never  be  made  partaker  of  his 
death  and  resurrection.  He  went  not  in,  either  content  with  these, 
or  prevented  by  fear.  "  But  Peter  following  him  went  into  the  sepul- 
chre, and  saw  the  linen  clothes  lying,  and  the  napkin  that  was  about 
his  head,  not  lying  with  the  linen  clothes,  but  wrapped  together  in 
a  place  by  itself.''  As  the  followers  and  friends  of  Christ,  so  the 
cruel  enemies  and  foes  of  Christ  became  preachers  of  his  glorious 
resurrection ;  as  Calvin  truly,  some  by  silence  did  seem  to  confess 
it,  others  by  reporting  an  incredible  tale  did  more  strongly  confirm 
it.  The  grand  lie  first  invented  by  the  rulers,  and  after  broached  by 
the  soldiers,  impudently  to  disgrace  the  truth  of  our  Saviour's  resur- 
rection (as  St.  Matthew  reports)  is,  "That  the  disciples  came  by  night 
and  stole  him  away  while  we  slept."  "  0  senseless  untruth,  either 
you  were  asleep  or  awake ;  if  asleep,  how  did  ye  know  that  his  dis- 
ciples had  taken  him  away  by  night  ?  if  awake,  why  did  ye  not 
guard  the  tomb  ?"  Aug.  Ye  could  not  be  unable,  for  the  watch  was 
strong ;  ye  will  not,  I  am  sure,  be  thought  unwilling,  for  either  you 
were  cowards,  or  traitors,  or  both ;  in  not  using  your  hands,  arrant 
cowards ;  in  not  employing  your  tongues  in  raising  the  town  to 
surprise  the  body,  rank  traitors. 

Again,  if  thieves  had  stolen  him  away  by  night,  they  would  not 


THE   FIRST    SUNDAY   AFTER   EASTER.  473 

have  left  the  fine  linen  clothes  in  the  grave,  neither  could  they 
gain  so  much  leisure  as  to  loose  the  feet,  unbind  the  head  and  dis- 
robe the  body,  leaving  the  napkin  that  was  about  his  head  in  a 
place  by  itself. 

The  Gospel  and  Epistle  concord  in  every  point :  for  if  Christ  be 
risen  and  not  here,  then  Mary  Magdalen  must  not  set  her  "  affec- 
tions on  things  earthly,  but  seek  the  things  above,  where  Christ 
sitteth  on  the  right  hand  of  God." 


THE    EPISTLE. 

1  John  v.  4. — "  JLZZ  that  is  horn  of  God  overcometh  the  world,"  ^c. 


Wherein 
observe 


A  proposition :  "  All  that  is  born  of  God  over- 
cometh the  Avorld." 

An  exposition,  how  the  regenerate  man  is  a  con- 
queror of  his  enemies,  and  that  is  by  faith  appre- 
hending Christ,  who  doth  overcome :  "  This  is  the 
victory  that  overcometh  the  world,  even  our  faith." 


C  Father. 

.,,,.„.,,.         ,    ,    /'Heaven,  the-<  Son. 
And  this  laitn  is  sealed    W  1  tt  i     /-n.    i. 

-      ,  ,        .  ,  >  Holy  Ghost, 

unto  us  by  the  testimonial  <(  r  tk    *^  '  't- 

of  three  witnesses  in  ^j,^^^^^^  1  ^^^J^'  ' 

(Blood. 

If  then  ye  receive  the  witness  of  men,  which  often  lie,  let  us 
embrace  the  witness  of  God,  which  is  greater,  even  truth  itself,  for 
he  that  doth  not  believe  makes  God  a  liar,  but  he  that  believeth, 
hath  eternal  life. 

"All  that  is  born."  St.  John  doth  not  use  the  masculine  gender, 
"he  that  is  born,"  nor  the  feminine,  "she  that  is  born,"  but  the 
neuter,  "all  that  is  born;"  because  there  is  in  our  spiritual  genera- 
tion no  distinction  of  sex:  Gal.  iii.  28,  "There  is  neither  male  nor 
female,  but  ye  are  all  one  in  Christ  Jesus ;"  and  this  (as  Rupertus 
observed)  is  of  greater  emphasis,  "All  that  is  born"  of  God,  of 
whatsoever  sex,  country,  condition,  overcometh  the  world. 

32 


474  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

Not  all  that  is  born,  but  "all  that  is  born  of  God;"  we  are  born 
the  sons  of  Avrath,  and  servants  to  the  world,  but  new  born  to  be 
conquerors  of  earth  and  heirs  of  heaven;  I  say,  born  "not  of 
blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  men,  but  of 
God."  Our  conception  is  by  the  seed  of  the  word,  through  the 
powerful  operation  of  his  Holy  Spirit :  our  birth  is  our  baptism ; 
the  Church  is  our  nurse ;  the  breasts  all  of  us  suck,  the  two  Testa- 
ments;  our  meat,  the  pure  milk  thereof;  our  growth,  increase  of 
grace,  riches,  heavenly  treasures ;  end,  everlasting  life. 

There  is  a  proverb  in  Italy,  that  it  were  good  for  men  to  be 
born  wise,  or  twice ;  now  we  cannot  be  born  spiritually  wise,  and 
therefore  we  must  be  born  twice ;  first  born  that  we  may  come  into 
the  world,  then  again  born  that  we  may  overcome  the  world. 

"Overcometh."  In  the  present,  for  albeit  in  other  battles  every 
soldier  must  stand  to  the  fortune  of  the  wars,  yet  in  our  spiritual 
fight,  a  Christian  may  conquer  even  while  he  doth  march.  "  I 
write  unto  you  young  men,  because  ye  have  overcome  the  wicked ;" 
we  triumph  when  we  fight.  Fight,  and  victory  is  certain  ;  not  be- 
cause the  battle  is  ended,  (for  we  must  wrestle  still  against  flesh 
and  blood,  against  principalities  and  powers ;  as  we  promised  in  our 
baptism,  we  must  manfully  fight  under  Christ's  banner  against  sin, 
the  world,  and  the  devil,  and  so  continue  Christ's  faithful  soldiers 
unto  our  lives  end)  "but  all  that  is  born  of  God  overcometh  the 
world,"  because  our  grand  captain  Christ  hath  already  won  the 
field,  and  obtained  victory  for  us:  "I  have  overcome  the  world; 
in  the  world  ye  shall  have  affliction,  but  be  of  good  comfort,  I  have 
overcome  the  world." 

Yet,  let  not  him  that  girdeth  his  harness  boast  himself,  as  he 
that  putteth  it  off".  For  when  Agamemnon  said,  "  What  can  the 
victor  fear?"  answer  was  made  by  Cassandra,  "What  he  does  not 
fear."  We  may  not  be  secure,  but  serve  God  in  fear,  though  we 
fight  in  faith;  as  our  captain,  "watch  and  pray,"  lest  your  adver- 
sary devour  you,  continue  fighting  a  good  fight,  having  faith  and  a 
good  conscience. 

The  world  is  overcome  two  ways,  as  Aquin  prettily,  but  not 
pithily,  abjiciendo,  subjiciendo,  by  forsaking  it  in  a  contemplative 
course,  by  subduing  it  in  an  active ;  but  herein  Aquin  speaks  like  a 
friar,  ergo  a  liar  ;  I  therefore  correct  his  gloss,  saying  :  that  we  need 
not  abjicere,  but  only  subjicere,  not  utterly  leave,  but  only  not  love 
the  world,  as  St.  John  in  this  Epistle,  "  being  in  the  world,  but  yet 
not  of  the  world ;"  riches  and  honour  be  good  servants,  but  bad 
masters:  as  Augustine  sweetly,  they  must  be  "subjects,  not  mas- 


THE   FIRST    SUNDAY   AFTER   EASTER.  475 

ters;  followers,  not  leaders."  He  that  greedily  followeth  and  hunteth 
after  the  world,  is  overcome  of  the  world ;  but  he  that  suffers  only 
the  world  to  follow  him,  using  it  as  Aristippus  did  Lais,  overcomes 
the  world,  in  being  greater  than  the  world. 

A  mere  contemplative  monk,  in  shunning  some  occasions  of  evil, 
fiieth  in  a  manner  all  occasions  of  doing  good,  against  the  rules  of 
nature  and  Scripture ;  for  the  one  showeth  a  man  is  not  born  for 
himself;  the  other,  that  a  Christian  ought  to  be  servant  unto  all, 
as  St.  Paul  expressly,  Gal.  v.  12,  "By  love  serve  one  another;" 
he  that  is  born  of  God  overcomes  the  world  in  being  a  new  man, 
not  being  no  man :  as  a  man,  he  must  be  like  Martha,  cumbered 
with  much  business ;  as  a  new  man,  like  Mary,  choosing  the  better 
part.  Abraham  Ortelinus  used  instead  of  an  emblem,  the  world's 
globe,  with  this  inscription,  Contemno,  et  orno,  mente,  manu,  "I 
contemn,  yet  adorn,  with  heart  and  hand." 

"The  world."  That  is,  the  things  of  the  world,  and  the  prince 
of  the  world,  with  all  their  complices ;  he  that  is  born  of  God  is 
delivered  from  the  hands  of  all  his  enemies,  "  that  he  may  serve  God 
in  holiness  and  righteousness  all  the  days  of  his  life  without  fear." 

The  martial  terms,  overcome  and  victory,  show  that  our  life  is  a 
continual  warfare  upon  earth  ;  all  that  are  born,  fight;  all  that  are 
born  of  God,  overcome ;  the  serpent  doth  sometime  bruise  our  heel, 
and  so  fall  us,  and  happily  foil  us,  but  Christ  our  general  hath 
broken  his  head,  by  whose  power  and  victory  we  shall  tread  down 
Satan  under  our  feet :  a  Christian  therefore  must  put  on  the  resolu- 
tion of  King  Alfred,  of  whom  our  chronicle :  (Huntingdon.) 

"  Simodo  victor  eras,  ad  crastina  bella  pavebas : 
Simodo  victus  eras,  ad  crastina  bella  pai-abas." 

To-morrow's  war,  the  -victor  fears ; 

To  fight  again,  the  vanquished  foe  prepares. 

"And  this  is  the  victory."  Faith  is  the  means  of  this  victory: 
for  albeit  saith  Cajetan,  "In  overcoming  the  world,  good  works  as 
underling  soldiers  execute  something,  but  faith  under  Christ  com- 
mands all  as  a  captain :"  yea,  faith  is  head  and  hand  too,  striking 
the  conquering  stroke  with  the  sword  of  the  spirit. 

In  our  spiritual  warfare  we  fight  against  four  enemies  especially, 
the  world,  the  flesh,  the  devil,  and  death. 

All  the  world's  army  consists  [  Adversity  on  the  left  hand, 
of  two  wings :  1  Prosperity  on  the  right. 

He  that  believeth  in  Christ,  overcometh  both,  as  Christ,  who 


476  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

living  in  the  world,  renounced  prosperity,  and  endured  adversity ; 
"  lie  contemns  all  earthly  goods  which  should  be  contemned,  and 
endures  all  ills  that  are  allotted  him ;  so  that  his  happiness  be  not 
sought  in  those,  nor  unhappiness  feared  from  these."  Aug.  A 
Christian  then  that  followeth  our  Saviour's  example,  remembers  in 
want  his  treasure  in  heaven,  in  dearth  his  conscience  is  a  continual 
feast,  in  banishment  he  looks  for  another  city  to  come,  whose  builder 
and  maker  is  God.  In  all  these  things  a  Christian  is  a  victor,  yea 
more  than  a  conqueror,  Rom.  viii.  37. 

As  for  enticing  prosperity,  that  usually  doth  assault  us  more 
dangerously  than  affliction.  As  Augustine  notes,  "  Job  was  a  con- 
queror on  a  dunghill,  whereas  Adam  was  overcome  by  Satan  in 
Paradise,"  and  the  Church  saith,  Isa.  xxxviii.  17,  "In  my  happi- 
ness my  grief  was  most  bitter  ;"  as  Bernard  expounds  it,  "At  tlie 
first  she  had  grief  in  the  death  of  her  martyrs;  afterwards  greater 
grief  in  her  conflict  with  heretics ;  in  process  of  time  being  in  peace, 
she  was  grieved  most  of  all  in  the  looseness  of  her  children,"  and 
so  the  world  gained  of  the  Church  more  by  prosperity  than  adver- 
sity ;  yet  he,  that  is  born  of  God,  overcometh  all  this  wing :  "  By 
faith  Moses,  when  he  was  come  to  age,  refused  to  be  called  the  son 
of  Pharoah's  daughter,  and  chose  rather  to  suffer  adversity  with 
the  people  of  God,  than  to  enjoy  the  pleasures  of  sin  for  a  season." 

The  flesh  is  not  a  foreign  foe,  but  an  homebred  enemy,  fighting 
not  as  a  tall  soldier,  but  as  a  crafty  traitor  rebelling  against  the 
spirit,  Dalila  in  Sampson's  bosom,  Judas  in  Christ's  company ;  like 
the  moth  in  a  garment,  it  is  bred  in  us  and  daily  cherished  of  us, 
and  yet  it  frets  and  destroyeth  us. 

"Quis  nescit  autem  quanta  corruptela  sit 
contaminatae  carnis  ac  solubilis  ? 
Sordet,  tumescit,  liquitur,  foetet,  dolet, 
inflatur  ira,  solvitur  libidine,"  &c. 

"Who  is  ignorant  of  the  mischief  of  the  contaminating  and  effemi- 
nating flesh  ?  It  defiles,  it  puffs  up,  it  enfeebles,  it  taints  with  offen- 
siveness,  it  frets,  inflames  with  anger,  and  debases  with  lust." 
Prudentius. 

Yet  he  that  is  born  of  God  abstaineth  from  fleshly  lust  and  sinneth 
not,  as  our  Apostle  proves  in  this  Epistle.  See  the  Gospel,  Dom. 
XV.  post  Trinit. 

The  devil  is  our  arch-enemy,  being  indeed  the  chief  commander 
of  all  forces  against  us,  even  the  prince  of  darkness,  a  watchful  and 
a  wrathful  enemy,  "  yet  he  that  hath  the  shield  of  faith  is  able  to 
quench  all  his  fiery  darts,"  Ephes.  vi.  16.     His  greatest  cannon 


THE   FIRST   SUNDAY   AFTER   EASTER.  4Y7 

shot  against  us  is,  that  we  are  grievous  sinners,  in  -which  he  giveth 
every  one  that  is  born  of  God  armour  and  weapons  against  himself, 
that  with  his  own  sword,  we  may  cut  his  own  throat.  "  For  Christ 
gave  himself  for  our  sins,"  Gal.  i.  4.  If  I  were  righteous  and  had 
no  sin,  then  I  should  not  need  Christ.  Why  then,  0  peevish  holy 
Satan,  wilt  thou  make  me  turn  Puritan,  and  so  seek  righteousness 
in  myself?  when  in  very  deed,  I  have  nothing  in  me  but  sins,  and, 
as  thou  sayst  in  this  truly,  grievous  sins ;  alas  !  they  be  no  trifling, 
but  terrible  sins  against  the  first  and  second  table :  but  I  fly  to 
Christ  the  Lamb  of  God,  who  takes  away  the  sins  of  the  world, 
'•Who  loved  me  and  gave  himself  for  me,"  dying  for  my  sins,  and 
rising  again  for  my  justification ;  and  so  my  sin,  which  is  a  con- 
demned sin,  is  in  Christ  who  is  a  condemning  sin,  a  ransom  and 
sacrifice  for  sin.  Now  this  condemning  sin  is  stronger  than  that 
which  is  condemned.  For  it  is  wisdom,  righteousness,  sanctification, 
and  redemption. 

The  last  enemy,  but  not  the  least,  that  shall  be  destroyed,  is 
death,  of  all  terribles  unto  the  natural  man  most  terrible  ;  yet  by 
faith  it  is  made  advantage  to  us,  howsoever  hurtful  and  hateful 
unto  others. 

He  that  believeth,  is  assured  that  Christ  is  the  resurrection  and 
the  life,  that  he  hath  led  captivity  captive,  that  he  hath  swallowed 
up  death  in  victory  by  his  death,  and  opened  unto  us  the  gates  of 
eternal  life.  See  before  the  song  of  Simeon.  Every  true  Christian 
then  is  a  greater  conqueror  than  William  the  Conqueror,  even 
greater  than  Alexander  the  Great,  or  Pompey  the  Great,  or  the 
great  Turk.  For  whereas  they  conquered  in  many  years  a  few 
parts  of  the  world,  he  that  is  born  of  God  overcometh  in  one  hour 
with  one  act  only,  the  whole  world,  and  all  the  things  in  the  world. 

Aristotle  dying  said,  "I  have  lived  in  anxiety,  I  die  in  doubt, 
not  knowing  where  I  go."  But  Paul  in  his  life  desired  to  be  dis- 
solved, and  to  be  with  Christ :  and  Stephen  at  his  death,  "  0  Lord 
Jesus  receive  my  spirit."  So  comforted  in  his  life,  so  blessed  in  his 
death  is  every  one  that  is  born  of  God.  See  Perkins*  Treat,  of 
Dying  Well,  in  fine,  relating  many  sweet  and  comfortable  speeches 
of  God's  children  at  their  death.    I  conclude  this  part  in  a  distichon, 

"  Terra  fremat,  regna  alta  crepent,  mat  ortus  et  orcus, 
Simodo  firma  fides,  nulla  ruina  nocet." 

The  heaving  earth  peals  forth  my  parting  knell, 
Around  me  crowd  the  prince  and  powers  of  hell ; 
Black  tempests  howl,  the  yawning  grave  draws  near  : 
Be  still  my  trembling  fiesh,  faith  cannot  fear. 


478  THE    OFFICIAL   CALENDAR    OF   THE   CHURCH. 

"  For  there  are  three  which  bear  record  in  heaven,  the  Father, 
the  Word,  and  the  Holy  Ghost."  Whether  in  old  time  this  clause 
were  received  into  the  sacred  canon  or  no,  see  Sixtus  Senen.  bib- 
liothec,  lib.  7,  hseres.  9,  resp.  ad  ob.  7,  Erasm.  annot.  especially 
the  commentaries  of  Lorinus  upon  the  place.  The  Father  bear 
witness  of  Christ  in  his  transfiguration  and  baptism,  saying  from 
heaven,  "This  is  my  beloved  Son  in  whom  I  am  well  pleased,  hear 
him."  God  the  Holy  Ghost  bear  record  in  descending  first  upon 
himself.  Matt.  iii.  16,  then  upon  his  apostles  at  Whitsuntide,  making 
them  witness  this  truth  also.  The  word  bear  record  of  himself:  "  I 
am  the  way,  the  truth,  and  the  life."  "The  works  that  I  do  in  my 
father's  name,  they  bear  witness  of  me."  "Dost  thou  believe  the 
Son  of  God?  he  it  is  that  talketh  with  thee."  "I  am  Jesus;  I  am 
Jesus  of  Nazareth,  whom  thou  persecutest." 

"And  these  three  are  one."  In  testimony  and  essence.  This 
then  is  a  notable  pilot  to  direct  the  ship  of  the  Church  how  to  sail 
between  the  rocks  of  Arius,  who  denied  the  Unity,  and  Sabellius, 
Vfh.0  denied  the  Trinity. 

As  three  bear  record  in  heaven  or  from  heaven,  so  likewise  "  three 
bear  record  in  earth,  the  spirit,  and  water,  and  blood,  and  these 
three  are  one,"  that  is,  agreeing  in  one.  The  spirit  witnesses  on 
earth,  and  in  all  ages  by  the  Scriptures,  which  he  hath  given  us, 
and  to  understand  which  he  enlightens  our  minds  ;  and  by  the 
miraculous  changes  which  he  works  in  the  characters  and  conduct 
of  his  people :  the  water  witnesses  on  earth,  by  being  perpetuated 
to  all  ages  and  among  all  nations  as  a  memorial,  sign,  and  seal  of 
the  gift  of  the  spirit,  and  the  work  of  inherent  sanctification  thereby, 
also  to  the  doctrine  of  the  Trinity,  in  whose  name  it  is  given  to  us  ; 
the  blood  witnesses  by  and  through  its  sacramental  sign  and  seal  to 
the  same  great  truths,  and  is  a  special  witness  of  the  vicarious 
atonement  of  the  incarnate  God.  These  are,  as  it  were,  living 
monuments  of  the  essential  truths  and  facts  of  Scripture.  Comp. 
Let  us,  having  so  great  a  cloud  of  witnesses,  even  six  concording 
all  in  one,  believe  steadfastly  that  all  which  is  born  of  God  over- 
cometh  the  world,  and  that  the  victory  conquering  the  world  is  our 
faith  apprehending  the  merits  of  Christ  Jesus,  who  did  overcome 
the  world  for  us.     "0  Lord  increase  this  faith  in  us  evermore." 


THE    FIRST    SUNDAY   AFTER    EASTER. 


479 


THE  GOSPEL. 


John  xx.  19 "  The  same  day  at  night,  which  was  the  first  day  of 

the  Sabbaths,"  ^-c. 


'  Time ;  "  the  same  day  at  nigbt,  when  the  doors 

were  shut." 
Place ;    "  where   the  disciples   were   assembled 
together  for  fear  of  the  Jews." 
Comfort;  ampli-     Person  ;  Jesus  came,  not  only  f  Words,  saying 
fied    by  circum-    -       sending  good  news  as  be-       twice,    "  Peace 
stances  of  fore,  verse  18,  but  himself      be  to  you." 

bringing  it,   comforting    \  Action,    "  Stand- 


Herein 

observe 
the  disci-  -J 
pies, 


them  in 


ing  in  the  midst, 
and  showing  his 
hands  and  side." 


Commission :  and  in  it  the 


'  Qualifier,  "  Jesus." 
Qualified,  all  the  disciples  present,    "  I 

send  you,  he  breathed  on  them,"  &c. 
Qualification,  "  Whosoever  sins  ye  remit, 

they  are  remitted,"  &c. 

**  The  same  day  at  night."  As  a  compassionate  mother  cannot 
endure  that  her  little  child  should  cry  long,  but  instantly  she  takes 
him  in  her  arms  to  dandle  that  he  may  be  still ;  even  so  Christ 
comforting  his  disciples  as  one  •whom  his  mother  comforteth,  ap- 
peared unto  them  upon  the  same  day  that  he  did  rise,  not  deferring 
his  comfort,  at  night  the  doors  being  shut  for  fear,  when  they  did 
most  need  his  comfort,  and  stood  in  the  midst  of  them,  as  the  sun 
in  the  midst  of  the  firmament,  and  the  heart  in  the  midst  of  the 
members,  affording  his  comfort  indifferently  to  them  all,  using 
words  of  comfort,  ''peace  be  to  you;"  a  salutation  howsoever 
ordinary,  yet  at  that  time  most  fit  and  best  welcome,  considering 
their  troubled  estate ;  showing  them  also  the  wounds  of  his  hands 
and  side,  more  than  evident  demonstrations  of  comfort :  for  as 
Marius  accused  of  the  Senate  for  treason  against  the  Common- 
■wealth,  rent  his  clothes,  and  in  their  presence  showed  the  wounds 
he  received  in  the  w'ars  for  his  country's  good,  saying.  Quid  opus 
est  verbis,  ubi  vulnera  clamant  ?  so  Christ  here  showing  his  pierced 
hands  and  side ;  these  be  the  tongues,  and  these  be  mouths  open 
and  "wide  to  proclaim  how  much  I  love  yoti,  these,  these,  tell  all  the 
world  that  I  died  for  your  sins  and  rose  again  for  your  justification. 

It  is  recorded  in  Holy  Bible,  that  a  giant  in  Gath  had  six  fingers 
on  each  hand ;  on  the  contrary,  that  Adonibezek  lost  his  thumbs : 
all  such  as  are  too  curious  in  school-quirks  have  six  fingers  on  a 
hand,  one  finger  in  the  dish  more  than  is  needful ;  and  yet  such  as 


480  THE    OFFICIAL   CALENDAR   OF   THE    CHURCH. 

altogether  neglect  school-learning,  want  their  thumbs,  and  cannot 
so  well  handle  the  sacred  word  of  God.  It  is  apj^arent  that  Christ 
did  rise  with  his  wounds,  otherwise  he  would  not  have  showed  his 
hands  and  side,  for  the  confirmation  of  his  resurrection,  and  yet  a 
body  glorified  is  without  any  blemish  in  all  parts :  here  then  we 
must  either  distinguish  or  destroy. 

The  scars  of  Christ  in  his  hands  and  feet  after  he  was  risen  again, 
were  not  signs  of  defeat,  but  ensigns  of  victory ;  not  wounds  of 
horror,  but  of  honour ;  the  conqueror  glorieth  in  his  scars,  Consule 
Jansen.  concord,  cap.  147;  Suarez  in  3  parts,  Thom.  2,  torn.  47, 
disputat.  2,  sect.  Cajetan.  Modin.  et  alios  in  Thom.  3  part,  quaest. 
o4,  art.  4. 

Mystically,  Christ  doth  speak  comfortable  words,  and  showeth 
his  precious  wounds  unto  such  as  have  shut  their  doors  unto  the 
street,  and  renounced  the  pomps  of  the  world,  especially  to  such  as 
are  gathered  together  in  unity  to  serve  God  according  to  his  pro- 
mise, "Where  two  or  three  are  gathered  together  in  my  name, 
there  am  I  in  the  midst  of  them."  All  these,  and  all  other  remark- 
able notes  upon  this  part,  I  purpose,  God  willing,  more  fully  to  dis- 
cuss in  mine  exposition  of  the  gospel  appointed  for  St.  Thomas'  day. 

"As  my  Father  sent  me,  even  so  send  I  you."  This  "as"  f'nd  "so" 
may  be  referred  unto  the  person  sending,  as  also  to  the  pari^.s  sent. 
Unto  the  person  sending,  as  my  Father  had  authority  to  send  me, 
so  "all  power  being  given  unto  me  in  heaven  and  earth,"  I  send 
you ;  for  he  saith  not,  I  will  desire  my  Father  to  send  you,  but  "  I 
send  you." 

Again,  this  "as"  may  be  referred  to  the  parties  sent;  for  as  my 
Father  sent  me  to  preach  good  things  unto  the  poor,  to  bind  up 
the  broken  hearted,  and  to  call  sinners  unto  repentance ;  so  send  I 
you  to  reconcile  men  unto  God,  and  God  unto  men,  according  to 
that  of  Paul,  2  Cor.  v.  19,  "  We  are  ambassadors  for  Christ,  as 
though  God  did  beseech  you  through  us,  we  pray  you  in  Christ's 
stead,  that  ye  be  reconciled  to  God." 

No  man  must  take  upon  him  this  honour,  except  he  be  called  of 
God:  "He  that  runneth  of  his  own  accord,  without  sending,  is  a 
false  prophet,"  Jer.  xxiii.  21 ;  for  albeit  Christ  now  do  not  imme- 
diately call,  and  send  apostles,  as  heretofore,  yet  he  doth  mediately 
send  by  deputies  under  him,  as  he  did  Titus  and  Timothy,  Sosthenes 
and  Silvanus,  and  others  in  the  primitive  Church;  "And  those  we 
ought  to  judge  lawfully  called  and  sent,  which  be  chosen  to  this 
work  by  such  as  have  public  authority  given  unto  them  in  the  con- 
gregation, to  call  and  send  ministers  into  the  Lord's  vineyard." 


THE   FIRST   SUNDAY  AFTER   EASTER.  481 

As  the  bishops  of  Ephesus  ordained  bj  men,  are  said  expressly  to 
be  placed  in  that  high  calling  by  the  blessed  Spirit ;  Acts  xx.  28, 
'•  Take  heed  to  yourselves,  and  to  all  the  flock,  whereof  the  Holy 
Ghost  hath  made  you  overseers." 

The  qualified  are  the  disciples,  every  one,  so  well  as  any  one ; 
for  that  which  Christ  said  unto  Peter,  "  I  will  give  to  thee  the  keys 
of  the  kingdom  of  heaven,  and  whatsoever  thou  shalt  bind  on  earth 
shall  be  bound  in  heaven,"  &c.,  he  saith  here  to  all,  "I  send  you; 
whosoever  sins  ye  remit,  they  are  remitted  unto  them  :"  all  had  the 
same  calling  and  the  same  charge.  Happily  St.  Peter  in  this  com- 
mission had  a  priority,  not  a  superiority;  or  if  a  primacy,  not  a 
supremacy  over  the  rest :  he  had  (as  our  divines  acknowledge)  a 
precedence  in  place,  named  for  the  most  part  first,  as  the  foreman 
of  the  quest ;  and  a  pre-eminence  in  grace,  reputed  for  his  excellent 
knowledge  and  zeal,  the  chief  of  the  whole  college,  the  Scripture 
witnessing  that  he  was  the  first  confessor,  the  first  preacher,  the 
first  baptizer,  the  first  worker  of  miracles  ;  in  a  word,  as  he  Avas  the 
foreman,  so  the  most  forward  of  all  the  twelve  in  execution  of  his 
Apostleship  :  I  say  the  most  forward  of  all  the  twelve ;  for  St.  Paul 
in  his  own  conceit  was  not  inferior,  and  in  others  opinion  far  superior 
to  Peter:  Augustine  saith,  "God  taught  Peter  by  Paul,  a  younger 
Apostle."  Eusebius  Emisenus,  "If  Peter  was  primate,  Paul  was 
chief;"  and  Chrysostom,  Honore  par  erat  illi,  nihil  enim  hie  dicara 
amplius;  his  meaning  is,  that  Paul  was  Peter's  better,  and  more 
learned  and  wiser.  As  Bellarmine  writes  in  lib.  I.  de  E,o.  Pont, 
cap.  28,  §  respondeo,  Paulum.  And  therefore  Paul  withstood  Peter 
to  his  face,  and  that  in  a  matter  of  faith,  and  when,  if  ever,  he  was 
Pope  of  Eome. 

St.  Peter  accounted  himself,  and  so  was  esteemed  of  all  the  col- 
lege, a  fellow  pastor,  not  as  Bellarmine,  a  monarch,  making  the 
whole  world  his  diocese,  calling  all  men,  even  the  rest  of  Christ's 
own  Apostles,  his  sheep  ;  our  blessed  Saviour  in  this  commission 
made  them  all  peers,  and  when  some  would  have  been  princes  he 
rebuked  them,  Matt.  xx.  26  ;  Luke  xxii.  2G.  I  will  end  this  obser- 
vation with  that  excellent  sentence  of  Pope  Leo  the  Great,  "  They 
were  on  a  par  in  their  election,  alike  in  labours,  and  equal  in  their 
end." 

The  persons  qualified  abode  long  in  Christ's  college,  and  received 
the  Holy  Ghost  also  before  they  did  execute  this  high  commission ; 
and  so  we  must  be  furnished,  and  endued  with  many  commendable 
parts  of  learning  and  sanctification,  as  Paul,  ScBaxtixoi,  fit  in  regard 


482  THE   OFFICIAL   CALENDAR   OF   THE    CHURCH. 

of  our  knowledge  to  be  pastors,  and  in  respect  of  our  unblamable 
life  to  be  patterns.     See  Gospel  Dom.  8,  after  Trinity. 

"  Whosoever  sins  ye  remit."  Upon  this  ground  there  is  in  the 
Church  of  England  a  general  absolution  after  a  general  confession 
of  sins,  Collect  after  the  Confession  at  Morning  Prayer,  and  at  the 
Communion,  and  a  particular  absolution,  upon  a  particular  confes- 
sion, yet  neither  absolute,  but  conditional,  "  if  the  penitent  truly 
repent  and  unfeignedly  believe  the  Gospel." 

Again,  "\ve  further  say,  that  "Almighty  God  hath  given  power 
and  commandment  to  his  ministers  to  declare  and  pronounce  to  his 
people,  being  penitent,  the  absolution  and  remission  of  their  sins  ;" 
in  so  much  that  this  act  of  absolving  only  belongs  unto  the  minister 
ordinarily,  tanquam  ex  officio,  but  when  none  of  that  order  is  or 
can  be  present,  another  man  may  do  it  with  good  effect,  according 
to  that  old  saying,  "  a  Christian  is  a  priest  in  necessary  cases." 
Magd.  And  I  see  no  reason  in  popish  learning,  why  women  may 
not  absolve  so  well  as  baptize.  See  Gospel,  Dom.  19,  after  Trinity. 

Thus,  as  you  see,  the  Disciples  had  comfort  and  commission  ; 
first,  comfort  for  themselves,  and  then  a  commission  to  strengthen 
and  comfort  others,  and  for  this  cause  Christ  said  twice,  ''  peace 
be  to  you,"  receiving  principally  peace  to  themselves,  and  then 
secondarily  charge  to  preach  peace  to  them  afar  off,  and  to  them 
that  are  near,  Isaiah  Ivii.  19. 


THE   EPISTLE. 

1  Pet.  ii.  19. — "  This  is   thanh-uwrthy,  if  a  man  for  conscience 
toward  God  endure  grief,"  ^"c. 

Saint  Peter  having  instructed  us  in  the  former  part  of  this  chapter 
what  we  should  do,  teacheth  us  in  this  latter  how  we  must  suffer, 

["Precept,  "This   is  thank-worthy,  if  a  man  for  con- 
1.1,,     J        science  toward  God  endure  grief,"  &c. 

I  Pattern,  "'  Christ  suffered  for  us,  leaving  us  an  ex- 
(^     amjjle." 

"  This  is  thank-worthy."  tito  ya^  ^^a'^t?,  it  is  God's  grace,  to  wit, 
an  effect  and  sign  of  his  grace,  gracious  and  acceptable  to  God,  or 
as  we  read  according  to  St.  Peter's  own  gloss,  it  is  thank-worthy, 


THE   SECOND   SUNDAY   AFTER   EASTER.  483 

deserving  commendation  and  praise.  "  If  a  man  for  conscience 
toward  God  endure  grief,"  that  is,  for  God,  who  knoweth  all ;  or  for 
what  a  man  in  his  own  conscience  knows  is  well  pleasing  to  God  ;  or 
for  the  faith  of  God,  (as  Aquine  upon  the  place,)  for  as  faith  is 
used  for  conscience,  Rom.  xiv.  23,  "  Whatsoever  is  not  of  faith,  is 
sin  ;"  so  conscience  here  may  be  taken  for  faith. 

And  therefore  the  schismatics  and  papists  enduring  grief  for  their 
own  faults  and  not  for  Christ's  faith,  have  by  their  suffering  neither 
grace  nor  glory  ;  but  as  Aristides,  who  died  of  the  bite  of  a  weasel, 
exceedingly  lamented  because  it  was  not  a  lion  ;  so  the  schismatic 
may  grieve  that  he  doth  not  smart  for  the  Lion  of  Judah,  but  for  a 
weasel  lately  crept  out  of  the  Alps,  which*  at  the  first  crow^ded  in 
among  us  at  a  little  hole,  but  since  being  pampered  at  the  tables  of 
many  citizens,  and  some  country  ladies,  is  grow'n  so  full  and  pursy, 
that  many  will  rather  forsake  God's  plough  and  look  back  to  the 
world,  than  acknowledge  he  came  in  at  so  little  an  entrance. 

And  for  the  papists,  it  is  well  observed,  that  as  no  man  dies  with 
an  ague,  nor  without  an  ague  ;  so  none  are  executed  for  the  Roman 
religion,  nor  without  it :  all  their  Jesuits  and  other  Romanists 
Jesuited,  (as  B.  Andrews,)  our  Homer,  their  hammer,  excellently, 
"  it  is  not  faith  merely  that  makes  them  endure  grief,  but  faction  ; 
it  is  not  religion,  but  rebellion,"  beginning  at  Tiber  and  ending  at 
Tyburn.  If  then  it  be  true,  not  the  cross  but  the  cause  makes  a 
martyr,  it  is  not  thank-worthy  for  a  papist,  buffetted  for  his  own 
fault,  to  take  it  patiently. 

Yea,  but  the  schismatics  in  losing  their  livings,  and  the  papists 
in  losing  their  lives,  evermore  pretend  conscience  towards  God. 
Answer  is  made,  that  "  conscience  not  grounded  upon  sure  knowl- 
edge, is  either  an  ignorant  phantasy  or  an  arrogant  vanity;"  for 
as  in  a  man's  body,  the  raw  stomach  makes  a  rheumatic  head,  and 
a  rheumatic  head  a  raw  stomach  ;  so  science  makes  our  conscience 
good,  and  conscience  our  science  good  :  con  is  always  in  composi- 
tion, and  among  Christians  it  should  be  with  scientia :  that  which 
art  hath  joined  and  God  coupled  let  no  man  sever. 

The  philosopher  speaks  of  a  twofold  ignorance,  particular  and 
universal,  as  the  lawyers,  ignorantia  juris  et  facti,  or  as  the  school- 
men, ignorantia  vincibilis  et  invincibilis  ;  according  to  these  dis- 
tinctions every  nescience  is  not  a  sin,  but  only  that  ignorance  which 
is  in  such  points  as  we  may  and  must  understand,  ignorance  from 
neglect  or  choice,  so  that  an  erroneous  conscience,  (our  adversaries 
being  judges,)  is  not  a  sufficient  warrant  to  suffer  martyrdom,  though 
a  man  should  vaunt  with  Edmund  Campion,  "  I  can  die,  but  I  can- 


484  THE   OFFICIAL   CALENDAR   OF   THE    CHURCH. 

not  be  conquered,"  and  in  another  place,  "  Except  God  be  ejected 
from  heaven,  and  Lucifer  reinstated,  I  shall  never  yield." 

They  Avho  killed  the  blessed  Apostles,  in  their  erroneous  consci- 
ence thought  they  did  God  good  service :  Saul  breathing  out 
threatenings  and  slaughter  against  the  Disciples  of  the  Lord,  said 
he  did  it  out  of  zeal.  Philippians  iii.  6.  The  most  blasphemous 
heretic,  "which  is  murderer  of  the  truth,  (as  Tertullian  speaks,)  if  he 
be  buffeted  for  his  error,  presently  makes  himself  a  Catholic  martyr. 
In  old  time,  many  were  so  vain-glorious  in  affecting  the  reputation 
of  martyrdom,  that  there  was  a  sect  called  Martyriani  ;  some  suffer 
out  of  fashion,  for  there  is  a  conscience  not  according  to  knowledge  ; 
others  endure  grief  out  of  faction,  for  there  is  a  knowledge  not 
according  to  conscience  :  the  first  suffer  as  ambitious  of  honour  ;  the 
second  to  satisfy  their  malignant  humour,  but  neither  of  these, 
(Pope  Peter  being  judge,  and  the  schoolmen  jury,)  can  merit  thanks 
of  God,  or  praise  of  men. 

When  Simeones  saw  that  Arsacius,  an  unlearned  and  an  unworthy 
doting  old  man,  was  placed  in  Chrysostom's  room,  he  cried  out,  Pro 
pudor  !  quis  cui  ?  "  Shame  !  who  is  this  ?  why  placed  here  ?"  so  may 
we  censure  justly  the  Popes  sitting  in  Peter's  chair,  Pro  pudor  !  quis 
cui?  Peter  would  have  men  subject  to  their  Lords  with  fear,  not 
only  to  the  good  and  courteous,  but  also  to  the  froward,  "  for  this  is 
thank-worthy,  if  a  man  for  conscience  toward  God  endure  grief  and 
suffer  wrong  undeserved."  But  the  Pope  doth  unloose  men  at  his 
pleasure  from  their  allegiance  to  good  and  gracious  princes,  and 
therefore  we  will  appeal  from  Peter  to  Peter,  from  Sir  Peter  to  Saint 
Peter,  from  princely  Peter  to  preaching  Peter,  affirming  here,  "  What 
praise  is  it,  if  when  ye  be  buffetted  for  your  faults,  ye  take  it  pa- 
tiently ?  but,  and  if  when  ye  do  well,  ye  suffer  wrong  and  take  it 
patiently,  then  is  there  thanks  with  God,  for  hereunto  verily  were  ye 
called."  For  all  that  will  live  godly  in  Christ  Jesus  shall  suffer 
persecution,  entering  into  God's  kingdom  through  many  tribulations. 

"Christ  suffered  for  us,  leaving  us  an  example."  Christ  is  pro- 
pounded in  the  Gospel  as  a  sacrifice  for  sin,  and  as  an  ensample  for 
virtue.  St.  Peter  hath  pithily  comprehended  both  in  this  one  verse, 
"  Christ  suffered  for  us,  that  his  passion  might  deliver  us  from  the 
bondage  of  sin,  leaving  us  an  ensample  to  follow  his  steps,  that  his 
actions  might  direct  us  unto  virtue." 

For  the  first,  our  justification  stands  in  two  things  especially,  to 
wit,  in  the  remission  of  our  sins  by  the  merits  of  Christ's  death, 
and  in  imputation  of  righteousness,  whereby  God  accounteth  that 
righteousness  which  is  in  Christ,  as  the  righteousness  of  that  sinner 


■     THE   SECOND    SUNDAY   AFTER   EASTER.  485 

that  believetli  in  him.  Now  the  righteousness  of  Christ  consists  in 
his  obedience  passive  and  active,  both  together,  for  Christ  in  suffer- 
ing obeyed,  and  in  obeying  suffered,  and  the  very  shedding  of  his 
blood,  to  which  our  salvation  is  ascribed  more  specially,  must  not 
only  be  considered  as  it  is  passive,  that  is  a  suffering;  but  also  as 
it  is  active,  that  is  an  obedience,  in  which  he  showed  his  exceeding 
love  both  to  God  and  us  in  fulfilling  the  law  for  us. 

''  For  us."  That  is,  all  us  indefinitely,  for  Christ  in  his  oblation 
on  the  cross,  shed  as  much  blood  for  the  labouring  man  who  foUow- 
eth  the  plough,  as  for  the  prince  who  sitteth  on  his  throne  :  that  his 
precious  blood  should  have  greater  force  in  some  than  in  others,  is 
not  the  fault  of  him  who  did  impart  it,  but  of  him  who  doth  not 
well  employ  it.  If  a  man  should  commit  such  an  heinous  offence, 
that  he  could  no  way  but  by  the  prince's  gracious  pardon  escape 
death,  he  would  not  suffer  his  eyes  to  sleep,  nor  his  eyelids  to  take 
any  rest  until  by  some  means  or  other  he  had  obtained  the  same, 
gotten  it  written  and  sealed,  and  laid  up  in  a  box  fast  and  sure, 
reading  it  often  with  great  joy.  Now  this  is  the  case  of  every 
man ;  original  sin  makes  us  the  sons  of  wrath,  actual  much  more 
rebels  and  traitors  against  our  heavenly  king,  by  which  all  of  us 
have  deserved  ten  thousand  deaths.  Our  only  refuge  is,  that  Christ 
suffered  for  us :  in  his  name  we  must  sue  for  pardon  at  God's  hand, 
and  never  rest  until  we  have  the  assurance  thereof  sealed  up  in  our 
hearts  and  consciences.  How  dull  are  our  wits,  how  dry  are  our 
eyes,  how  hard  are  our  hearts  in  hearing  and  reading  these  mys- 
teries !  Our  blessed  Saviour  in  the  garden  for  our  sake  did  sweat 
drops  of  blood  trickling  down  to  the  ground,  and  on  the  cross  shed 
streams  of  blood,  and  yet  we  cannot  shed  one  tear  for  his  sake, 
when  we  remember  his  torments  and  receive  the  Sacraments,  which 
are  speaking  seals  of  his  Passion ;  he  was  longer  in  dying  and  in 
doing  it,  than  we  can  endure  to  contemplate  on  it.  Alas !  how 
shall  we  die  for  him,  and  suffer  for  conscience  towards  God  ?  He 
that  hath  not  heat  enough  to  think  on  it,  will  never  have  heart 
enough  to  die  for  it.  I  beseech  thee,  dear  brother,  if  not  for  my 
sake,  yet  for  thine  own  sake,  yea  for  his  sake  who  died  for  us, 
examine  one  word  uttered  by  David  in  the  person  of  Christ,  fodoerunt 
manus  meas,  &c.,  "They  digged  my  hands  and  my  feet,  noting  the 
wide  wounds  in  both,  as  being  not  only  pierced,  but  also  digged  as 
it  were  with  a  mattock."  Whatsoever  he  did  endure,  was  not  for 
himself  but  for  us:  "  He  bear  our  sins  in  his  body  on  the  tree,  that 
we  being  delivered  from  sin,  should  live  unto  righteousness,  by 
whose  stripes  we  are  healed."     0  Domine  Jesu,  da  cordi  meo  te 


48G  THE   OFFICIAL   CALENDAR   OF   TlIK    CHURCH. 

(leslJerarc,  desitlcrando  quacrerc,  qurercndo  inveniro,  inveniendo 
amarc,  amando  mala  raea  rcdempta  non  iterare.  Da  Dominc  Deus 
mens  cordi  rneo  poenitentiam,  spiritui  contritioncm,  oculis  lachyma- 
rum  fontem,  ori  custodiam,  manibus  cleemosjnte  largitatem,  ut  totus 
figaris  in  me,  qui  totus  crucifixus  pro  me.     Amen.     Aug. 

"  0,  Lord  Jesus !  grant  me  to  desire  thee  with  my  heart,  by 
desiring  to  seek  thee,  by  seeking  to  find  thee,  finding  to  love  thee, 
and  loving,  not  to  reiterate  the  ills  from  which  I  am  redeemed.  0 
Lord,  my  God  !  grant  to  my  heart  penitence,  to  my  spirit  contrition, 
to  my  eyes  fountains  of  tears,  to  my  mouth  watchfulness,  to  my  hands 
largeness  of  charity,  that  thou  who  wast  crucified  for  me,  maycst  be 
perfectly  formed  in  me." 

"  Leaving  us  an  ensample."  For  he  was  not  only  a  sacrifice  for 
.sin,  but  a  direction  also  for  virtue,  that  we  should  follow  his  steps  :  he 
saith  in  the  Gospel  appointed  to  be  read  this  morning,  "  I  am  the 
good  shepherd."  Now  a  good  shepherd  is  not  a  pastor  only,  but  a 
pattern  also,  as  Christ  of  himself,  "the  truth  and  the  way:"  the 
truth  in  regard  of  his  good  learning,  the  way  in  regard  of  his  good 
life.  There  are  four  sorts  of  shepherds,  as  Ilemingius  in  his  postill : 
the  first  neither  teach  well  nor  live  well ;  and  these  pull  down  the 
Church  of  God  Avith  both  hands,  of  which  sort  St.  Peter  and  St. 
Jude  foretold  us  there  should  be  many  in  the  latter  age ;  for  albeit 
Judas  Iscariot  be  dead,  his  practice  livcth  ;  he  that  neither  feeds 
his  flock  by  life  nor  lesson,  although  he  cannot  betray  Christ  in  his 
own  person,  yet  he  betrays  the  members  of  Christ  unto  the  devil. 

The  second  sort  are  such  as  instruct  well  in  the  pulpit,  but  mis- 
demean  themselves  in  conversation,  and  these  set  up  the  temple 
with  one  hand,  and  pull  it  down  as  much  again  with  the  other ; 
like  scriblding  school-boys,  that  which  they  write  fair  with  the  fore- 
finger, they  blur  with  the  hind-finger. 

The  third  sort  are  such  as  teach  ill,  but  for  any  scandalous  and 
open  crime  they  seem  to  live  well,  as  hypocrites  and  heretics, 
"coming  to  us  in  sheep's  clothing,  whereas  inwardly  they  be  ravening 
wolves." 

"  Ac  vcluti  pueris  aVjsyntliia  tctra  modentos 
Cum  daro  conantur,  prius  oras  pocula  circura 
Contiiij^uiit  dulci  melli.s  ilavoquc  ;  liquore." — Lucretius. 

Like  physicians,  covering  the  bitterness  of  the  pill  and  potion  with 
gold  and  sugar ;  for  while  men  gaze  at  their  outward  holiness,  they 
be  easily  made  to  swallow  the  dregs  and  drugs  of  their  heresy. 

The  fourth  sort  arc  such  as  both  teach  well  and  live  well,  building 
God's  city  with  both  hands;  and  such  a  shepherd  and  bishop  of  our 


THE   SECOND   SUNDAY   AFTER   EASTER. 


487 


Insinuating  that 
we  must  suffer 


souls  was  Christ,  both  doctor  and  ductor,  one  that  doth  lead  and 
feed  his  sheep,  leaving  us  an  ensample  to  follow  his  steps  (in  all 
which  either  he  did  or  suffered)  so  fast  as  we  can,  so  far  as  we  may. 
For  as  his  actions  are  our  instructions,  so  St.  Peter  saith  here, 
that  his  passions  are  our  Patterns : 

Innocently,  for  albeit  he  was  reputed  among 
the  wicked,  and  crucified  as  a  malefactor, 
"yet  did  he  not  sin,  neither  was  there  guile 
found  in  his  mouth." 

Patiently,  "who  when  he  was  reviled,  reviled 
not  again,  when  he  suffered  he  threatened 
not,  but  committed  the  vengeance  to  him 
that  judgeth  righteously." 

Anselm  hath  written  a  tract,  entituled  Mensuratio  crucis :  and 
Justus  Lipsius  hath  three  books  de  cruce.  Sixtus  Senensis  and 
other  Popish  authors  have  many  conceits  about  the  material  cross, 
full  of  wit  and  art.  But  I  beseech  thee  Lord  Jesus  to  dwell  in  my 
heart  by  faith,  and  to  fill  me  with  all  fulness  of  grape,  that  I  may 
know  thy  love  which  passeth  knowledge,  and  comprehend  what  is 
the  breadth  and  length,  and  depth  and  height  of  it  showed  on  thy 
cross  for  the  redemption  of  the  whole  world. 


Pendimus  a  te, 
Credimus  in  te, 
Tendimus  ad  te 
Non  nisi  per  te 
Optime  Christe. 


"  0,  Jesus  Christ !  thou  best  of  friends  ; 
On  thee  alone,  our  cherish'd  hope  depends ; 
In  thee  we  trust;  our  prayer  to  thee  ascends  ; 
To  thee,  with  eager  face  our  footstep  tends  ; 
Without  thee,  beauty,  bliss,  and  being  ends." 


THE  GOSPEL. 
John  x.  11. — "7  am  the  good  shepherd,"  ^c. 

No  man  being  but  a  man,  ought  in  this  life  to  commend  and 
justify  himself:  for  if  he  consider  the  time  past,  he  shall  have 
good  cause  to  lament  his  sins  of  omission  and  commission  :  if  he 
consider  the  time  present,  he  may  well  blush  at  his  manifold 
infirmities :  if  he  consider  the  time  to  come,  he  must  fear  lest  he 
fall.  But  Christ  "who  did  not  sin  in  whose  mouth  was  no  guile," 
(as  you  heard  in  the  Epistle  for  this  day)  Christ,  I  say,  being  so 


488  THE    OFFICIAL    CALENDAR    OF   THE   CHURCH. 

well  God  as  man  ;  like  to  man  in  infirmity,  but  unlike  man  in  ini- 
quity, might  praise  himself  as  he  doth,  "I  am  the  good  shepherd." 

Every  word  hath  his  emphasis  ;  "  I  am,  I  am  a  Shepherd,  the 
Shepherd,  the  good,"  yea,  that  good  Shepherd.  "1  am,"  that  is, 
ever  was,  and  ever  will  be  the  Shepherd  of  your  souls  ;  "  I  am,"  is 
my  name,  from  whom  other  shepherds  and  sheep  are,  "  the  first 
and  the  last,"  in  whom  they  live,  and  move,  and  have  their  being : 
"  the  good,"  simply  good,  singularly  good,  for  none  is  good  but  God, 
Mark  X.  18.  Others  are  good  in  comparison  of  worse,  receiving 
also  this  good  from  me,  from  whom  only  cometh  every  good  and 
perfect  gift.  "I  am  that  good  Shepherd,"  foretold  by  the  Pro- 
phets, "  that  should  feed  his  flock  and  gather  the  lambs  with  his 
arms,  and  carry  them  in  his  bosom,  seeking  that  which  was  lost,  and 
bringing  again  that  which  was  driven  away,  binding  up  that  which 
was  broken,  and  strengthening  that  which  was  weak." 

Others  may  commend  themselves  for  good  shepherds  also,  when 
their  personal  gifts  are  disgraced  to  the  dishonour  of  God,  and  his 
Gospel,  as  meek  Paul  magnified  himself  against  the  false  teachers ; 
and  modest  Jewel  justified  his  learning  against  the  railing  Papists  : 
and  of  late,  when  the  Millenarians  in  a  petition  had  traduced  our 
clergy  for  a  dumb  and  insufficient  ministry  ;  to  stop  that  foul  mouth, 
almost  so  void  of  learning  as  it  is  of  love,  the  two  famous  Universi- 
ties of  this  Island,  Cambridge  and  Oxford,  avowed  to  the  whole 
world,  that  there  are  at  this  day  more  learned  men  in  England, 
than  are  to  be  found  among  all  the  ministers  of  the  religion  of 
France,  Flanders,  Germany,  Poland,  Denmark,  Scotland,  and  all 
Europe  besides. 

It  was  time  to  say  with  the  Psalmist,  unto  their  confusion  and 
God's  glory,  "great  is  the  company  of  preachers."  It  was  time, 
(when  our  shameless  adversaries  had  given  out  in  writing,  that  there 
were  but  four  profitable  preachers  in  the  greatest  part  of  Kent,)  to 
justify  that  the  Church  is  furnished  with  many  good  shepherds.  I 
say  not  superlatively  good,  for  only  Christ  "  is  the  good  Shepherd ;" 
not  positively  good,  for  "who  is  sufficient  for  these  things?"  but 
comparatively  good  in  respect  of  that  viperous  brood,  (which  eats 
out  the  womb  of  their  mother,  and  bites  off  the  head  of  their 
father,)  every  learned  conformable  pastor  may  well  say  Avith  Christ, 
"I  am  the  good  Shepherd."  Alas  !  all  their  spite  is  now  vented 
in  corners,  and  all  their  light  is  under  a  bed  or  bushel,  but  our 
clergy  shine  as  lights  in  the  world,  in  the  midst  of  a  wicked  and 
crooked  nation. 


The  whole 
Gospel    con 


THE    SECOND    SUNDAY   AFTER    EASTER.  489 

r      1  SI        (  "  ^^'^'^^  ^^^^  ^^^®  ^^^  ^"^  sheep,"  verse  11. 

h    (\      hi"  1^'^ows  his  sheep,"  verse  14, 

'  1^"  Recalleth  all  straggling  sheep,"  verso  16. 

TT-    T  1     1       i.1    f  himself  too  much,  verse  12. 

Hireling,  who  loveth -^  ,  .    n    ^   .      -.-..i  19 

°'  (  his  nock  too  little,  verse  13. 

r  scattereth  ] 


tains    a    de-  1  AYolf,  who  <  catcheth     V  the  sheep, 
scriptionofa  [killeth       J 

^Inward,   "  I  know  mine,  and   am  known  of" 

j  y     mine,"  verse  14. 

I  Christ's   sheep,  J  f  Ear-mark,  "  hearing  the  good 

having  marks    jrv  a        i  )       Shepherd." 

^  > Outward,  an    <   -nr     1         i      a  r  ^^      ■         4.1 

/  '  \   uool-mark,  "  lollowmg    the 

V  (,      good  Shepherd." 

"The  Lord  Ysaitli  David)  is  my  shepherd,",  therefore  can  I  hick 
nothing.  "  For  he  leads  them  forth  from  the  horrible  pit,  conducts 
them  through  the  paths  of  peace,  brings  them  to  the  pastures  of 
life."  Ardens. 

First  our  blessed  Shepherd  delivered  his  sheep  out  of  the  horrible 
pit,  out  of  the  hands  of  all  their  enemies.  As  David  took  his  father's 
sheep  out  of  the  lion's  mouth,  even  so  Christ,  giving  his  life  for  his 
Father's  sheep,  redeemed  them  out  of  hell's  mouth,  and  the  jaws  of 
Satan,  ■who  goetli  about  like  a  roaring  lion,  and  as  a  ravenous  wolf, 
to  scatter,  and  catch,  and  kill  the  sheep. 

Secondly",  Christ  having  brought  his  sheep  out  of  the  ditch,  '■''■  he 
leads  them  forth  beside  the  Avaters  of  comfort,  converting  their 
souls,  and  guiding  them  in  the  paths  of  righteousness  for  his  name's 
sake,''  Psalm  xxiii.  He  doth  call  them  all  by  the  preaching  of 
his  Gospel  into  his  fold,  and  lastly  bring  them  unto  his  eternal 
kingdom,  saying  unto  the  sheep  at  the  last  day,  "  Come,  ye  blessed, 
inherit  ye  the  kingdom  prepared  for  you  from  the  foundation  of  the 
world." 

A  subordinate  pastor  and  underling  shepherd,  cannot  redeem  so 
much  as  one  sheep  with  his  own  blood,  though  he  could  give  ten 
thousand  lives.  It  is  his  duty  to  preach  Christ  crucified,  and  to 
show  that  "  the  good  Shepherd  hath  given  his  life  for  the  sheep.'' 
He  must  spend  his  strength,  and  expend  his  time  for  the  benefit  of 
his  flock,  that  they  may  believe  Christ  died  for  their  sins,  and  rose 
again  for  their  justification.  A  prelate  (saith  Bishop  Jewel)  must 
die  preaching.  I  would  to  God  (quoth  Calvin)  Christ  Jesus  at  his 
coming  to  judgment,  might  find  me  in  the  pulpit. 

When  as  the  great  Bishop  and  good  Shepherd  committed  his 
lambs  and  sheep  to  St.  Peter,  he  did  ask  him  thrice,  "Simon  Bar- 
jona,  lovest  thou  me  ?"  as  if  he  should  say,  "  Except  thy  conscience 
do  bear  thee  witness  thou  lovest  me  well,  yea  better  than  either  thy 

33 


490  THE   OFFICIAL   CALENDAR   OF   THE    CHURCH. 

troods,  or  thy  friends,  or  thyself,  thou  art  not  fit  to  take  this  great 
charge  of  my  sheep  upon  thee."   Bernard. 

The  good  shepherd  knows  his  sheep  and  endeavours  to  reduce 
such  as  are  straying,  unto  Christ's  fold  ;  both  are  duties  of  residence 
and  precedence  :  wherefore  such  as  absent  themselves  unnecessarily 
from  their  cure,  must  take  heed,  "  lest  they  turn  their  dispensation 
into  dissipation."  Arbor.  I  speak  not  against  all  non-residence, 
nor  against  any  which  is  allowed  by  law,  for  a  pastor  may  well  ab- 
sent himself  from  a  particular  cure  for  the  general  good  of  the  whole 
Church :  and  therefore  when  Archbishop  AVarham  was  censured  by 
some  of  his  acquaintance,  for  conferring  the  parsonage  of  Aldington 
in  Kent,  on  Erasmus  of  Rotterdam,  who  could  not  so  much  as  read 
English  :  answered,  "  It  is  better  that  one  parish  should  want  a 
preacher,  than  the  whole  state  such  a  worthy  writer." 

A  shepherd,  as  the  popish  postillers  J  q,   J^* 
observe,  must  have  three  things,  a  j  „^,  .  ' 

Where,  note  by  the  way,  that  Romish  prelates  and  priests  are  first 
for  the  scrip,  then  for  the  staif,  last  of  all  for  the  whistle.  For  the 
truth  is,  they  are  all  for  the  scrip  and  staff,  and  nothing  for  the 
whistle.  So  long  as  they  may  fare  v.'cll  and  rule  the  roost,  it  makes 
no  matter  in  what  pasture  the  sheep  feed,  or  in  what  ditch  they 
starve  :  as  if  they  might  live  without  care,  when  once  they  have 
gotten  a  cure.  These  shepherds  feed  themselves,  and  not  the  flock, 
being  more  like  pasties  than  pastors.  Cum  non  pascunt ;  sed  pas- 
cantur,  non  a  pasco  derivantur,  sed  a  pascor  pasceris,  as  our  Eng- 
lish poet  trimly,  in  Albion's  Eng. 

"  A  foul  ill  on  their  weasons,  for  the  C'arlcs  garro  like  a  dinno, 
That  more  we  member  of  their  japes  then  mend  us  of  our  sinne." 

"  An  hired  servant."  All  expositors  agree,  that  hirelings  are  such 
as  respect  in  preaching  their  temporal  hire  more  than  their  spiritual 
charge,  loving  the  fleece  more  than  the  flock.  "  Some  (saith  Paul) 
preach  Christ,  even  through  envy,  strife,  contention,  under  a  pre- 
tence, not  sincerely  :  yet  so  long  as  Christ  is  preached,  I  therein 
joy,  yea,  and  will  joy."  St.  Augustine  therefore  doth  gloss  this 
text  excellently  :  "  We  must  honour  the  good  shepherd,  shun  the 
thief,  tokn-atc  the  hireling :"  for  "  albeit  he  seeks  not  that  which  is 
Jesus  Christ's  but  his  own,"  yet  he  doth  good  so  long  as  he  doth 
stay  with  his  sKccp  and  preach  :  uvam  carpe,  spinam  cave  ;  '^  gather 
the  grape,  avoid  the  thorn."  Aug.  Consider  what  he  saith,  and  not 


THE    SECOND    SUNDAY   AFTER   EASTER.  491 

•what  he  doth,  hear  him  as  long  as  he  sits  in  Moses'  chair,  hut  when  > 
he  sits  "  in  the  seat  of  the  scornlul,"  have  no  fellowship  with  the 
unfruitful  works  of  darkness.  An  hireling  is  good  in  ingress  and 
progress,  saitli  Bernard,  only  bad  in  egress,  saith  Christ,  "  for  when 
he  seeth  the  wolf  coming,  he  leaveth  the  sheep." 

"The  wolf  catcheth  and  scattereth  the  sheep."  Bj  wolf  is  meant  all 
danger  annoying  the  sheep,  as  tyrants,  atheists,  heretics,  especially 
the  devil,  who  doth  not  only  '^  catch  and  scatter,"  as  it  is  in  the  text, 
but  also  "  kill  and  destroy,"  verse  10.  lie  cannot  kill,  except  he 
catch:  and  he  cannot  catch  except  he  scatter.  St.  Thomas  was 
scattered  out  of  the  Pisciplcs'  company,  when  he  did  not  believe 
Christ's  resurrection.  St.  Peter  was  also  scattered  from  the  good 
shepherd  and  his  flock,  when  he  denied  his  master.  The  separatists 
at  this  time  being  scattered  from  Christ's  fold,  and  caught  and  en- 
snared by  the  wolf  daily.  The  shepherd  therefore  must  look  to 
straggling  sheep,  especially  to  such  as  love  not  the  congregation, 
but  are  gadding  always  after  new  pastors  and  other  pastures.  "  If 
there  be  any  consolation  in  Christ,  if  any  comfort  of  love,  if  any 
fellowship  of  the  spirit,  if  any  compassion  and  mercy,  support  one 
another,  endeavouring  to  keep  the  unity  of  the  spirit  in  the  bond  of 
peace." 

Lastly,  Christ's  sheep  are  described  in  this  Gospel,  and  that  by 
their  secret  marks  ;  on  God's  behalf,  predestination,  "  I  know  my 
sheep,"  for  their  names  are  written  in  heaven,  Luke  x.  20.  "'I 
know  whom  I  have  chosen,''  John  xiii.  verse  18,  on  that  part  a 
lively  faith,  "  I  am  known  of  mine,"  for  they  believe  that  I  am  the 
good  shepherd,  and  the  great  shepherd  of  their  souls.  Outward 
marks  of  Christ's  sheep  are  diligence  in  hearing  his  words,  and 
obedience  in  following  his  ways,  in  being  hearers  of  his  word  and 
doers  of  the  same,  James  i.  22,  receiving  the  Gospel,  (although 
preached  by  subordinate  ministers  and  under-shepherds,)  not  as 
the  word  of  men,  but  as  it  is  indeed  the  word  of  God,  1  Thess.  ii.  13. 

I  will  end  this  tract  in  the  words  of  Bernard ;  "  If  thou  beest  a 
good  shepherd  rejoice,  for  great  is  thy  reward  in  heaven ;  if  an 
hireling,  tremble,  for  thy  danger  is  great  on  earth  ;  if  a  thief  or  a 
wolf,  that  scattereth  Christ's  sheep,  repent  heartily,  lest  thy  dam- 
nation be  great  in  hell. 


492  THE    OFFICIAL    CALENDAR   OF   THE    CHURCH. 


THE  EPISTLE. 

1  Pet.  ii.  11. — "  Dearly  beloved,  I  heseecli  you  as  strangers  and 
pilgrims,  abstain  from  fleshly  lusts,"  ^c. 

In  tlie  former  part  of  tliis  Epistle,  St.  Peter  instructed  us  in 
articles  of  faith ;  in  this  latter  he  descends  unto  rules  of  good  life, 
teaching  us  how  to  live  soberly,  and  righteously,  and  godly. 

f'-You  are  strangers  and 
Soberly  to^Yards  ourselves,  "abstain  j      pilgrims." 
from  fleshly  lusts,''  and  that  because,      j  "  They  fight    against  the 

"-     soul." 

f  5  /Gentiles,  have  /'Yourselves,  "  that  ye  may  stop  the  mouths  of 
^  I  your  conversa-  \     foolish  and  ignorant  people." 
^  1  tion  honest  a- ^^God,  "that  others  seeing  your  good  works. 
o  .^  mong  the  Gen-    \     may  praise  God.'' 

■3  \  tiles  in  resjDcct  /Enemies,  that  God  by  your  good  example 
g  /  of  ^     may  visit,  that  is  convert  them. 

o  \Christians,  "  love  brotherly  fellowship." 

/  Supreme,  the  King  as  chief. 
p     ,•     1        \  Subordinate,  rulers  un-   /- Author,  it  is  the  "will  of  God, 
.  /  '•  '  Jder  him  :  and  this  obe-  1      ergo,  for  the  Lord's  sake 


Righteous- 
ly tovrard 
our  neigh- 
bours in 


,     ,  jdience  to  superior  pow- '/  End,  that  evil  men  may  be 

'  /ers   is  to  be  performed  j      punished,   and   good  eu- 

•  in  regard  of  its  ^    couraged. 

Godly,  towards  God  ;  "  as  the  servants  of  God  fear  God.'' 
"  Dearly  beloved.''  Q^icumenius  observes,  that  dyartci.ufroj  is  he 
which  is  beloved  for  some  one  thing,  butdyarfjjroj  used  here,  signifieth 
one  that  is  beloved  in  all,  at  least  in  many  respects  ;  and  so  these 
proselytes,  "  dispersed  here  and  there  through  Pontus,  Galatia, 
Cappadocia,''  &c.,  were  beloved  of  Peter  as  men,  more  beloved  as  his 
brethren  in  Christ,  yet  most  beloved  as  his  children  whom  he  had 
begotten  in  the  faith. 

"  As  strangers  and  pilgrims."  A  Christian  is  a  burgess  of  heaven, 
a  citizen  and  son  of  Jerusalem  above ;  so  long  then  as  he  travelleth 
on  earth,  he  is  both  a  stranger  and  a  straggler ;  a  stranger,  as  be- 
longing to  another  country,  a  straggler,  as  having  here  no  permanent 
city.  The  worldly  man  is  a  pilgrim  too,  tossed  from  post  to  pillar, 
subject  to  change  and  chance,  rtwoj  Ttm-u,  7t6vov  $a^» :  Soph.  Yet  he  reputes 
himself  no  stranger,  in  that  «'  his  portion  is  in  this  life,"  making 
earth  his  heaven,  and  his  purse  his  paradise  :  but  the  child  of  God 
saith  as  David,  "I  am  a  stranger  and  a  sojourner  as  all  my  fathers 
were."  Plutarch  and  Plato  did  say  so  much  by  the  light  of  reason 
and  therefore  let  us,  which  have  faith's  eye,  see  so  much  in  religion' 


THE  THIRD  SUNDAY  AFTER  EASTER.  493 


Strangers  have  four 
remarkable  qualities : 


'  1.  They  go  forward  every  day  toward  home. 

2.  They  choose  the  best  way. 

3.  They  be  very  sparing  of  their  expenses, 
often  forbearing  things  necessary. 

4.  They  will  not  be  detained  in  their  journey 
with  any  vain  delights  or  allurements. 


So  we  must  not  look  back  to  Sodom,  but  still  have  our  face 
toward  Jerusalem,  forgetting  that  which  is  behind,  and  endeavouring 
ourselves  unto  that  which  is  before,  daily  growing  upward  and  going 
forward  in  the  ways  of  the  Lord  toward  our  heavenly  home. 

Secondly,  we  must  choose  the  right  and  best  way,  not  the  wry- 
ways  of  anti-Christianism,  nor  the  by-ways  of  human  philosophy, 
but  Christ,  who  is  the  way  that  leadeth  unto  Jerusalem,  and  the 
door  by  which,  our  journey  ended,  we  must  enter  into  our  heavenly 
Father's  house. 

Thirdly,  we  must  abstain  from  every  thing  which  presseth  down 
and  hindereth  us  in  our  race  ;  strangers  must  not  be  "  meddlesome 
in  a  foreign  state,''  (Aretius,)  nor  we  too  much  cumbered  with  the 
affairs  of  the  world ;  especially  Ave  must  take  heed,  that  we  be  not 
detained  with  vain  pleasures  and  delights  ;  as  our  Apostle,  "  we  must 
abstain  from  fleshly  lusts,"  as  adultery,  fornication,  uncleanness, 
wantonness,  idolatry,  witchcraft,  hatred,  debate,  emulation,  wrath, 
contentions,  seditions,  heresies,  envy,  murder,  drunkenness,  and 
such  like :  in  a  word,  from  every  corrupt  affection  of  our  nature, 
for  the  wisdom  of  the  flesh  is  enmity  against  God.  These  lusts  are 
called  fleshly,  because  they  proceed  from  the  flesh,  and  nourish 
the  flesh,  and  make  men  fleshly :  but  the  contrary  virtues,  as  love, 
joy,  peace,  long-suffering,  gentleness,  temperance,  meekness,  faith, 
are  called  spiritual,  because  they  proceed  from  the  spirit.  Gal.  v.  22, 
and  delight  the  spirit,  Eph.  iv.  30,  v.  10,  making  men  also  spiritual 
and  seeking  the  things  above.  Col.  iii.  1. 

"  Which  fight  against  the  soul."  Fury  fights  against  the  soul 
like  a  mad  Turk  ;  fornication  like  treacherous  Joab,  it  doth  kiss  to 
kill ;  drunkenness  is  the  master  gunner  that  sets  all  on  fire  ;  glut- 
tony will  stand  for  a  corporal,  avarice  for  a  pioneer,  idleness  for  a 
gentleman  of  the  company,  pride  must  be  captain  :  let  us  therefore 
put  on  God's  armour,  weapons  of  righteousness  on  the  right  hand 
and  on  the  left,  that  we  may  fight  a  good  fight  against  all  fleshly 
lusts,  which  war  in  our  members  against  the  soul.  They  which  are 
well  provided  for  war,  and  are  always  in  a  readiness  to  fight,  shall 
be  sure  (said  that  expert  captain,  Xenophon,)  to  have  many  friends, 


494  THE    OFFICIAL   CALENDAR    OF    TlIK    CHURCH. 

and  few  foes.  If  then  our  loins  of  the  mind  be  girded  about,  if  we 
put  on  righteousness  as  an  habergeon,  Isaiah  lix.  17,  if  we  take  unto 
us  the  shield  of  faith  and  sword  of  the  spirit,  Ave  shall  be  able  to 
east  down  holds,  2  Cor.  x.  4,  and  to  withstand  all  the  assaults  of 
our  enemies,  Eph.  vi.  11. 

••Sec  tluit  you  have  honest  conversation  among  the  Gentiles." 
As  Ave  must  live  soberly  toward  ourselves,  so  righteously  toAvard 
others,  giving  offence  neither  to  the  Jews,  nor  to  the  Grecians, 
nor  to  the  Church  of  God.  Especially  Ave  must  carry  ourselves  svell 
and  Avisely  toward  those  that  are  Avithout.  Have  honest  conversa- 
tion among  the  Gentiles.  Hereby  God  shall  haA'e  praise,  we  com- 
fort, they  profit.  As  God's  name  is  blasphemed  through  evil,  so 
glorified  through  holy  conversation.  A  Christian  is  a  spectacle  to 
the  world,  and  therefore  he  must  provide  things  honest  in  the  sight 
of  all  men.     Sec  Epistle,  3d  Sunday  after  Epiphany. 

Secondly,  good  conversation  among  the  Gentiles  is  honourable, 
and  comfortable  for  ourselves,  in  that  we  may  '-stop  the  mouths  of 
foolish  and  ignorant  men."  And  this  of  all  others  is  the  most 
Christian  and  noble  revenge.  Happy  are  they  who  when  they  do 
Avell  bear  ill ;  much  more  blessed  are  they  who  live  so  well,  as  that 
their  backbiting  adversaries,  seeing  their  good  works,  are  constrained 
to  praise  God,  and  to  speak  well  of  them.  As  Saul  understanding 
David's  honest  carriage  towards  him,  instantly  brake  forth  into  this 
ingenuous  confession,  '^  Thou  art  more  righteous  than  I."  So  Plinius 
Secundus  examining  the  devotion  and  holy  lives  of  Christians  under 
Trajan,  had  his  mouth  stopt  from  backbiting,  and  yet  open  to  com- 
mend them  exceedingly.  Did  not  the  schismatic,  when  he  had 
about  forty  years  ript  up  the  Avomb,  and  searched  as  it  were  the 
secret  entrails  of  our  dear  mother  the  Church  of  England,  at  last 
say  with  Nero :  Nesciebam  me  tarn  pulchrammatrem  habere. 
*•'  I  knew  not  that  I  had  so  beautiful  a  mother." 

It  is  a  good  apothegm  of  Diogenes  ;  if  thou  Avilt  be  revenged  of 
thine  enemy,  become  an  honest  man.  "Walk  uprightly,  saith  Solomon, 
and  then  Avalk  confidently. 

"  Integer  vitas  scclcrisiiuo  punis 
Xon  egct  Mauri  jaculis,  nee  arcu,"  &c. — Uoratius. 

No  wivrliko  dart,  nor  bow,  the  righteous  needs, 
A\  huso  huly  lilo  is  pure  from  Avickcd  deeds. 

Lastly,  good  conversation  is  profitable  for  such  as  arc  Avitliout, 
for  hereby  '•'  they  shall  praise  God  in  the  day  of  visitation."  Some 
construe  this  of  God's  visitation  in  judgment,  but  most  of  his  visita- 


THE    THIRD    SUNDAY   AFTER   EASTER.  '  495 

tion  in  mercy ;  for  honest  conversation  in  Christians  is  a  great 
motive  to  convert  Gentiles,  and  to  win  the  most  cruel  enemies  of 
relio-ion  unto  the  faith.  Our  Eno-lish  histories  afford  a  memorable 
precedent  hereof  in  St.  Alban,  who  received  a  poor  persecuted 
Christian  into  his  house,  and  seeing  his  holy  devotion,  and  sweet 
carriage,  was  so  much  affected  with  his  good  example,  that  he 
became  both  an  earnest  professor  of  the  faith,  and  in  conclusion  a 
glorious  martyr  for  the  faith. 

It  is  reported  of  Lucianus  an  eloquent  man  and  ancient  martyr, 
that  he  persuaded  many  Gentiles  unto  the  truth  of  religion,  only 
with  the  modest  and  grave  composition  of  his  countenance,  inso- 
much, as  some  write,  the  persecuting  Emperor  Maximian,  or  as 
others,  Maximine,  durst  not  look  him  in  the  face,  lest  he  should 
turn  Christian.  Paul  and  Silas  converted  their  jailer,  and  many 
martyrs  in  old  time  their  executioners,  only  with  their  amiable  and 
admirable  meekness,  patience,  constancy. 

If  Cicero  called  history  the  mistress  and  glass  of  our  life,  by  the 
knowledge  whereof  a  scholar  may  seem  to  have  travelled  in  all 
countries,  to  have  lived  in  all  ages,  and  to  have  been  conversant  in 
all  affairs :  if  good  examples  of  men  dead  are  helpful  for  the  con- 
solation of  preacher  and  sinner,  how  much  more  shall  the  lively 
patterns  of  living  saints  occasion  '•  the  Gentiles  to  praise  God  in  the 
day  of  visitation?" 

"  Submit  yourselves  therefore."  Concerning  obedience  to  the 
magistrate,  supreme  and  subordinate,  together  with  the  reasons 
enforcing  the  same,  see  Epist.  4th  Sunday  after  Epiphany:  touch- 
ing Christian  liberty,  which  Anabaptists  and  other  carnal  Gospelers 
abuse  to  disobedience,  see  Epist.  4th  Sunday  in  Lent. 

"  Love  brotherly  fellowship."  A  precept  so  necessary,  that  Paul 
repeats  it  in  his  writings  thrice,  St.  Peter  in  two  Epistles  four  times ; 
Athenagoras,  Justin  Martyr,  Tertullian,  in  their  several  apologies 
highly  commend  brotherly  fellowship  in  the  primitive  Christians  ; 
and  St.  John  in  his  revelation  makes  mention  of  a  whole  Church 
called  Philadelphia,  the  which,  as  Augustine  thinks,  is  a  fit  name 
for  all  Christendom ;  seeing  all  Christians  have  but  one  father  in 
heaven,  which  is  God,  and  but  one  mother  on  earth,  and  that  is 
the  Church :  all  are  brethren  and  we  that  live  together  are  twins. 

I  cannot  say  with  Paul,  "As  touching  brotherly  love,  ye  need 
not  that  I  write  unto  you,"  1  Thess.  iv.  9 ;  for  most  men  in  our 
days  are  either  brethren  and  not  good  fellows,  or  else  good  fellows 
and  not  brethren.  The  composition  is  rare ;  there  be  few  Philadel- 
phians  in  the  world.     Schismatics  are  all  for  the  brotherhood,  and 


496  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH, 

nothing  for  fellowship ;  on  the  contrary,  wicked  Atheists  are  all  for 
fellowship,  and  nothing  for  the  brotherhood.  A  good  Christian 
must  embrace  both ;  as  our  Apostle  here,  love  brotherly  fellowship. 


THE   GOSPEL. 

John  xvi.  16. — ''Jesus  said  to  his  disciples,  after  awhile  ye  shall 
not  see  me,  and  again  after  aivhile  ye  shall  see  me,"  .f  ^. 

This  Gospel  is  a  part  of  that  excellent  sermon,  which  our  blessed 
Saviour  made  to  his  disciples  after  supper  the  night  before  he 
suffered ;  so  that  the  very  circumstances  of  person  and  time  should 
incite  you  to  mark  it  with  all  diligence,  and  regard  it  with  all 
reverence ;  for  who  did  ever  speak  so  well  as  Christ  ?  and  whom 
did  he  love  better  than  his  own  disciples  ?  and  the  last  words  of 
good  men  are  the  best ;  for  as  the  last  glimpse  of  the  candle  is 
most  bright,  and  the  last  glare  of  the  sun  going  down  most  clear ; 
so  the  last  speech  of  a  dear  friend  parting  Avith  his  friends,  and  de- 
parting out  of  this  world,  is  usually  most  affectionate  and  pathetical. 
An  admonition  uttered  by  such  a  teacher  at  such  a  time  to  such  an 
auditory,  requires  in  speaker  and  hearer  good  attention,  great 
devotion. 


In  the  ^Yholc 


'  The  carefulness  f  Matter,  forewarning  them  of  troubles. 

of  Clirist  in  J  Manner,  forewarning  them  often,  and  plainly, 
instructing,     j      propounding  a  familiar  example,  verse  21, 


moi'c  specially 
regardable : 


The  dulness  of  the  dis- 
ciples in  understand- 


two  points  arc  ^^  *^^*^  ^      "  ^  woman  when  she  travaileth,"  &c. 

- '--     ^  r  Their   own  questions   among  them- 

selves,   verse   17,    18,    "  AVhat    is 
this,"  &c. 
ing,  as  it  doth  appear  I  Christ's  answer,  verse  19,  20,  &,c. 
I     l^y  [ 

As  the  wise  mariner  in  a  calm  makes  all  his  tacklings  strong; 
against  a  storm ;  and  the  careful  fen-man  mends  his  banks  in  sum- 
mer, lest  his  grounds  be  drowned  in  winter ;  and  as  a  learned  phy- 
sician looks  not  only  to  the  disease  which  afflicts  his  patient  for 
the  present,  but  administereth  often  physic  to  prevent  a  malady 
which  is  as  yet  to  come:  so  Christ  the  captain  in  the  Church's 
ship,  and  great  physician  of  our  souls  (his  hour  being  come  that  ho 
should  leave  the  world)  called  his  disciples  together,  as  Jacob  did 
his  sons,  and  told  them  plainly  what  good  and  evil  should  come  to 
them  in  the  last  days  after  his  departure. 


THE  THIRD  SUNDAY  AFTER  EASTER.  497 

It  is  a  question  among  philosophers,  whether  it  be  better  to  fore- 
know mischief  or  not.  Erasmus  disputing  against  Astrologians, 
hekl  all  prognostications  and  predictions  unprofitable ;  for  if  they 
foretold  joyful  news,  they  decrease  our  future  pleasure ;  if  evil 
tidings,  they  increase  our  present  pain ;  the  fear  of  danger  being 
often  worse  than  the  danger  itself.  But  whatsoever  Erasmus  and 
Phavorinus  have  more  wittily  than  wisely  written  of  this  argument, 
it  is  a  conclusion  acknowledged  in  the  world,  and  confessed  in  the 
school,  that  it  is  better  to  know  before  we  feel,  than  to  feel  mis- 
chief before  we  know  it.  For  if  we  be  well  admonished  of  any 
misfortune  to  come,  we  may  either  prevent  it  cautionate,ly,  or  else 
endure  it  patiently. 

2.  Christ  instructs  his  Apostles  often  in  this  one  point ;  some- 
times plainly,  verse  2,  "  They  shall  excommunicate  you,  yea,  the 
time  shall  come,  that  whosoever  killeth  you,  will  think  that  he  doth 
God  service:"  sometimes  obscurely,  verse  16,  "After  awhile  ye 
shall  not  see  me  :''  sometimes  using  a  bare  affirmation,  as  verse  4, 
"  These  things  have  I  told  you :"  sometimes  an  earnest  asseveration, 
as  in  the  20th  verse,  "  Verily,  verily,  I  say  unto  you,  ye  shall  weep 
and  lament."  Insinuating  hereby,  that  it  is  commendable  for  the 
doctor,  and  profitable  for  the  scholar,  that  the  same  lecture  be  re- 
peated again  and  again,  according  to  that  of  Paul,  "  To  write  the 
same  things  is  not  grievous  to  me,  and  it  is  sure  to  you." 

Unregenerate  hearts  are  termed  in  holy  Bible  "  stony  hearts  ;" 
if  they  were  brazen  they  might  be  melted,  if  iron,  they  might  be 
made  pliable  :  but  hearts  of  stone  must  be  broken  with  continual 
hammering ;  adamantine  hearts  are  mollified  only  by  the  blood  of 
Christ,  and  that  through  often  dropping  on  them, 

Gutta  cavat  lapidcm,  non  vi,  sed  scepe  cadendo  ; 
Sic  homo  fit  Justus,  non  vi  sed  sjepe  monendo. 
"  'Tis  not  by  force,  but  l)y  its  frequent  fall, 
The  stone  is  softened  by  the  drop  though  small. 
'Tis  not  abuse,  but  frequent  admonition. 
Makes  erring  man  desire  a  new  condition." 

When  our  doctrine  shall  drop  as  rain,  and  our  speech  distil  as  dcAY ; 
when  we  shall  daily  beat  hard  hearts  upon  the  anvil  of  conscience 
with  the  powerful  hammer  of  God's  pure  word,  at  the  last  they  will 
bend,  yea,  brake,  and  then  *'a  broken  and  contrite  heart  the  Lord 
will  not  despise." 

Thirdly,  Christ  instructed  his  Apostles  plainly,  verse  21.  '*  A 
woman  when  she  travaileth  hath  sorrow.''  Fear  and  hope  strive  in 
her  as  the  two  twins  in  Rebecca's  womb.     Her  sorrow  is  when  her 


498  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

hour  is  come,  yet  slie  doth  hope  well,  because  she  knoweth  that  her 
grief  is  common  unto  women  in  her  case.  Secondly,  she  is  well 
assured  that  her  pain  cannot  ordinarily  be  long,  "  sorrow  may  con- 
tinue for  a  night,  but  joy  cometh  in  the  morning."  Thirdly,  she 
doth  hope  the  end  of  her  pain  will  be  the  beginning  of  her  joy :  for 
"  as  soon  as  she  is  delivered  of  the  child,  she  remembercth  no  more 
the  anguish,  for  joy  that  a  man  is  born  into  the  world." 

So  likewise  it  shall  be  with  you,  my  disciples,  "  in  the  world  ye 
shall  have  affliction,"  for  these  troubles  are  common,  "  all  that  will 
live  godly  shall  suffer  persecution."  Secondly,  your  sorrow  is  but 
short  ;  "  a  little  while,  and  ye  shall  not  see  me ;  again,  a  little 
while,  and  ye  shall  see"  me."  Thirdly,  your  mourning  shall  be  turned 
into  mirth,  "and  no  man  shall  take  this  joy  from  you." 

By  this  familiar  instructing  he  teacheth  all  teachers  to  consider 
more  the  dullness  of  their  auditory,  than  the  quickness  of  their  own 
wit,  and  to  regard  the  people's  benefit  more  than  their  own  credit, 
losing  as  it  were  themselves  to  win  others  unto  God.  It  is  an  excellent 
speech  of  Augustine,  "  I  would  rather  the  critics  should  reprehend, 
than  that  the  people  should  not  understand."  The  same  father  in 
his  works  often  translates  the  words  of  David,  "  my  bones  are  not 
hid  from  thee,"  non  est  occulatum  ossum  meum,  as  desiring  to 
speak  barbarously  rather  than  obscurely.  Philip  Melancthon  used 
evermore  the  received  forms  and  phrases  of  speech,  hating  equivo- 
cation and  ambiguity.  Bishop  Latimer  was  so  plain  in  his  preach- 
ing, that  he  drew  many  comparisons,  even  from  the  saffron  bag  and 
hogstie.  The  most  learned  divines  in  all  ages  had  their  introduc- 
tions to  religion,  and  easy  catechisms,  as  Clemens  Alexandrinus, 
his  Pgedagogus  :  Lactantius,  his  Institutions  :  Cyril,  his  Catechisms  : 
Augustine,  his  Enchiridion  and  Book  de  Catechizandis  Budibus. 

I  Avrite  not  this  against  accurate  sermons  in  learned  auditories  ; 
every  preacher  in  this  case  may  profess  ingenuously  with  that 
famous  orator,  Demosthenes,  that  he  would  speak  if  it  were  possible 
"not  only  what  he  had  written,  but  what  he  had  sculptured,"  but 
he  must  consider  seriously  whether  he  may  teach  many  or  few,  such 
as  are  learned  or  ignorant,  civil  or  rude.  For  if  he  feed  infants,  he 
must  give  milk,  saith  Paul,  that  is,  "nourishment,  not  poison," 
saith  Augustine  ;  or  as  Bernard,  apta,  non  alta.  "  There  is  a  cer- 
tain diligent  negligence,  which*  neglects  ornament,  and  is  not 
slovenly."  Aug.  A  preacher  ought  to  be  diligently  negligent, 
having  his  phrase  neither  over-curiously  set,  nor  yet  altogether 
rudely  composed,  but  so  rightly  dividing  the  word  that  he  may  de- 
liver always  profitable  matter  after  a  profitable  manner ;  and  with- 


THE  THIRD  SUNDAY  AFTER  EASTER.  499 

out  all  question,  it  is  the  greatest  point  of  deep  learning  to  distin- 
guish aptly  that  which  is  confused,  and  illustrate  plainly  that  which 
is  obscure. 

"  After  awhile,  ye  shall  not  see  me,  and  again,  after  awhile,  ye 
shall  see  me."  I  find  four  expositions  of  this  one  clause;  first, 
Alcuinus  interprets  it  thus  :  The  time  wherein  ye  shall  not  see  me 
shall  be  but  short,  namely,  part  of  three  days,  while  I  shall  rest  in 
my  grave  ;  the  time  likewise  wherein  ye  shall  see  me  will  be  but 
little,  to  wit,  forty  days  after  my  resurrection. 

Secondly,  Theophylact,  Euthymius,  Cajetan,  and  others  under- 
stand it  thus  :  After  awhile  ye  shall  not  see  me  ;  for  I  shall  be 
dead  and  buried :  and  again  after  awhile  ye  shall  see  me  ;  for  I 
will  rise  again,  and  go  before  you  into  Galilee. 

Thirdly,  Rupcrtus  expounds  it  thus  :  After  awhile  ye  shall  never 
see  me  in  this  mortal  body,  but  yet  after  awhile  ye  shall  see  me  in 
a  glorified  and  impassible  body. 

Fourthly,  St.  Augustine  and  Beda  thus  :  After  awhile  ye  shall 
not  see  me,  for  I  ascend  up  to  my  Father  to  sit  at  his  right  hand, 
and  yet  after  awhile  ye  shall  see,  for  I  will  come  again  quickly  to 
judge  both  the  quick  and  the  dead  ;  and  then  your  hearts  shall 
rejoice,  and  your  joy  shall  no  man  take  from  you.  This  last  inter- 
pretation I  hold  to  be  the  best,  and  most  agreeable  to  Christ's  intent 
in  this  Gospel  appointed  for  the  Sunday,  being  between  his  resur- 
rection and  ascension,  and  so  consequently  in  the  judgment  of  the 
Church  not  to  be  construed  of  his  death  and  resurrection,  but  rather 
of  his  ascension  and  second  coming  to  judgment:  see  the  Gospel  for 
Whitsunday:  Maldonat.  in  loc.  et  Jansen.  concord,  cap.  135. 

Hence  we  may  learn  to  be  patient  and  comforted  in  our  afiliction. 
Howsoever  Christ  absent  himself  for  awhile,  yet  after  awhile  we 
shall  see  him,  he  will  either  come  or  send  comfort.  Example  hereof 
in  the  blessed  protomartyr,  Stephen  ;  awhile  Christ  did  as  it  were 
withdraw  himself,  but  within  awhile  again,  Stephen  "  saw  the  heav- 
ens open,  and  the  Son  of  man  standing  at  the  right  hand  of  God." 
Robert  Glover  being  condemned  by  the  bloody  Bishop  of  Litchfield, 
to  die  for  the  profession  of  the  truth,  awhile  felt  in  himself  no 
willingness,  but  rather  an  heaviness  and  dullness  of  spirit,  full  of 
much  discomfort,  and  void  of  spiritual  consolation  to  bear  the  cross 
of  martyrdom  :  but  within  awhile  the  Lord  replenished  him  abun- 
dantly with  such  joys,  as  that  coming  near  to  the  stake,  he  cried  out, 
"  he  is  come,  he  is  come,"  and  that  with  such  alacrity  as  one  seem- 
ing rather  to  be  risen  from  some  deadly  danger  to  liberty  of  life, 
than  as  one  passing  out  of  the  world  by  pains  of  death. 


500  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

The  dullness  of  Christ's  own  disciples  in  not  understanding 
these  mysteries,  affordeth  instruction  and  comfort.  We  may  learn 
"that  the  natural  man  perceiveth  not  the  things  of  God,"  until  the 
blessed  Spirit  becomes  his  tutor ;  and  therefore  we  must  pray  with 
David,  "  lead  me  forth  in  thy  truth,  and  learn  me  ;  for  thou  art  the 
God  of  my  salvation."  Hence  we  may  receive  consolation  also. 
Weaklings  in  faith  are  not  rejected  of  Christ,  but  strengthened;  he 
doth  not  break  the  bruised  reed,  nor  quench  the  smoking  flax. 


THE  EPISTLE. 

James  i.  v.  17 — ^'^  Every  good  gift,  and  every  perfect  gift  is  from 
above,  and  cometh  dotvn  from  the  Father  of  lights"  ^c. 

There  be  two  kinds  of  evil  mentioned  in  Holy  Scripture ;  an  evil, 
of  which  man  is  the  author,  and  which  is  sin ;  and  an  evil  which 
man  suffers,  which  is  the  punishment  for  sin. 

God  is  the  author  of  all  punishment  for  sin,  according  to  the 
prophet  Amos,  "Is  there  evil  in  the  city,  and  the  Lord  hath  not 
done  it  ?"  that  is  any  judgment  for  evil,  any  plague,  famine,  war, 
and  the  Lord  hath  not  sent  it  ?  but  he  is  not  author  of  that  evil 
•which  is  sin.  God,  saith  our  Apostle,  "  cannot  be  tempted  with 
evil,  neither  can  he  tempt  others  with  evil."  The  Father  of  lights 
hath  prepared  indeed  outward  darkness  of  hell,  as  the  reward  of 
sin ;  but  he  did  not  create  the  inward  darkness  of  the  mind,  which 
is  sin.  The  reason  thereof  is  delivered  in  the  text :  he  that  is  the 
fountain  of  all  good,  is  not  author  of  any  evil,  but  "every  good  and 
perfect  gift  cometh  from  above;"  and  the  Father  of  lights,  in  his 
goodness,  is  constant  and  permanent.  For,  albeit  the  sun  in  his 
course  be  variable,  sometimes  appearing  bright  and  clear,  sometimes 
dark  and  cloudy ;  yet  the  Father  of  lights  is  evermore  the  same, 
shining  always  in  bounty  without  change  or  shadow  of  change. 
Gifts,  the  perfectness  of  gifts,  the  perfectness  of  all  gifts  "  comes 
down  from  the  Father  of  lights,  with  whom  there  is  no  variable- 
ness, nor  shadow  of  change." 

All  the  gifts  of  fortune,  falsely  so  called,  as  riches  and  posses- 
sions ;  all  the  graceful  endowments  of  the  body,  as  agility,  strength, 
comeliness,  &c. ;  all  the  goods  of  the  mind,  as  virtue,  wit,  learning, 
all  these,  and  all  others  besides  these  descend  from  God  above,  who 


THE  FOURTH  SUNDAY  AFTER  EASTER.  501 

gives  all  tHngs  to  all,  Acts  xix.  25 ;  no  silver  in  Benjamin's  sack, 
till  Joseph  put  it  in  ;  no  good  in  man,  except  tlie  Lord  bestow  it. 

First,  for  the  gifts  of  fortune,  rich  and  poor.  Job  resolves  the 
doubt ;  "  the  Lord  giveth,  and  the  Lord  taketh,  blessed  be  the  name 
of  the  Lord."  Bread,  in  the  Pater  Noster,  is  called  "ours  ;"  "give 
us  this  day  our  daily  bread,"  but  as  Augustine  sweetly,  "not  as 
thought  by  us,  say  we,  give  to  us."  Lest  we  should  imagine  that 
it  is  our  own,  from  ourselves,  of  ourselves,  our  master  enjoined  us 
to  beg  it  of  our  Father  in  heaven  daily,  saying  and  praying,  "  give 
us  this  day  our  daily  bread."  It  is  a  gift,  therefore,  not  our  own; 
it  is  good,  therefore,  from  above. 

Happily  the  worldling,  blinded  by  the  prince  of  darkness,  and 
not  illuminated  by  the  Father  of  lights,  ascribeth  his  increase  of 
corn,  wine  and  oil,  either  to  the  goodness  of  his  skill  or  to  the 
greatness  of  his  industry,  saying  Avith  proud  Nebuchadnezzar,  "  Is 
not  this  great  Babylon  which  I  have  built  ?"  Have  not  I  got  all 
these  goods  myself  by  my  own  wit  and  providence  ?  But  what  saith 
our  Apostle?  "'Err  not,  my  dear  brethren;  every  good  and  perfect 
gift  is  from  above."  The  scripture  speaks  plainly,  "that  Paul  may 
plant,  and  that  Apollos  may  water,  but  it  is  God  that  giveth  the 
increase."  "Except  the  Lord  keep  the  city,  the  watchman  waketh 
but  in  vain ;  except  the  Lord  build  the  house,  their  labour  is  but 
lost  that  build  it.  It  is  vain  to  rise  up  early  and  take  rest  late, 
and  to  eat  the  bread  of  carefulness,  except  the  Lord  bless  our 
endeavours." 

That  our  valleys  therefore  may  stand  so  thick  with  corn,  that  they 
shall  laugh  and  sing,  "that  our  garners  may  be  full  and  plenteous 
with  all  manner  of  store,  that  our  sheep  may  bring  forth  thousands 
and  ten  thousands  in  our  streets,  that  our  oxen  may  be  strong  to 
labour,"  and  no  decay  in  our  cattle,  it  bohooveth  us  to  beg  all  these 
blessings  of  the  "Father  of  lights,"  for  it  is  he  that  doth  bless  thy 
going  out  and  thy  coming  in ;  it  is  he  that  maketh  thee  plenteous 
in  goods,  plenteous  in  the  fruit  of  thy  ground ;  it  is  he  that  opens 
his  treasures,  even  the  heaven  to  give  rain  unto  the  land  in  due 
season,  only  he  that  doth  bless  all  the  works  of  thy  hands. 

Secondly,  for  the  gifts  of  the  body,  it  was  God  that  gave  strength 
to  Sampson,  beauty  to  Absalom,  tallness  unto  Saul.  Of  ourselves, 
we  cannot  add  one  cubit  of  stature  to  ourselves.  He  that  would 
seem  old,  cannot  make  one  hair  of  his  head  white,  nor  he  that 
would  be  young  one  hoary  hair  black.  It  is  God  that  did  wonder- 
fully frame  us  in  our  mother's  womb,  beholding  our  substance 
being  yet  imperfect,  and  in  his  book  are  all  our  members  written. 


502  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 

It  is  God  that  did  more  wonderfully  bring  us  into  the  world,  inso- 
much that  women  have  just  cause  to  praise  him  for  their  deliverance. 
It  is  God  alone  that  doth  most  wonderfully  preserve  us  in  our  non- 
age, middle  age,  dotage — while  we  use  four  legs,  two  legs,  three 
legs :  as  Adam  was,  so  every  son  of  Adam  is  in  this  respect  the 
son  of  God.  "  That  our  hands  therefore  may  be  taught  to  war 
and  our  fingers  to  fight ;  that  our  feet  may  be  like  hart's  feet  and 
our  arms  able  to  break  a  bow  of  steel ;  that  our  sons  may  grow  up 
as  the  young  plants,  and  that  our  daughters  may  be  as  the  polished 
corners  of  the  temple ;  that  we  may  plough  with  our  own  heifer, 
and  rejoice  with  the  wife  of  our  youth;  that  our  wife  may  bo  like 
the  fruitful  vine,  and  our  children  like  olive  branches  round  about 
our  table,"  we  must  entreat  these  blessings  of  the  Father  of  lights, 
from  whom  only  cometh  every  good  and  perfect  gift. 

The  noble  skill  of  physic  standing  upon  two  legs,  experience  and 
rieason,  is  an  excellent  means  assuredly  for  the  preservation  of  our 
health ;  and  yet  for  all  this,  it  is  the  great  Doctor,  who  hath  heaven 
for  his  chair,  that  keepeth  us  alive.  If  the  keepers  of  our  house  do 
not  tremble,  and  the  grinders  do  not  cease ;  if  the  silver  cord  be  not 
lengthened  and  the  golden  ewer  broken ;  if  our  eyes,  the  windows 
of  our  body,  be  not  dark,  it  is  the  good  gift  of  the  Father  of  lights  : 
for  so  soon  as  he  is  angry,  all  our  days  are  gone,  we  bring  our  years 
to  an  end,  even  as  a  tale  that  is  told.     Read,  Psalms  xc,  xci. 

Thirdly,  for  the  gifts  of  the  mind  appertaining  to  the  will  or 
understanding,  or  both,  all  of  them  are  from  God.  The  Father  of 
lights  enlighteneth  our  understanding.  He  gave  wisdom  to  Solo- 
mon, for  which  he  was  so  renowned  in  all  the  world ;  and  it  was 
lie  who  took  away  knowledge  from  Georgius  Trapezuntius,  who 
being  one  of  the  greatest  clerks  in  all  his  time  forgat  all  his  learn- 
ing, as  Volaterane  writes,  and  in  his  name,  too,  as  others  report. 
And  therefore  the  Poets,  in  the  beginning  of  their  treatise,  usually 
did  invocate  the  gods  for  their  assistance.  And  the  first  character 
our  forefather's  taught  their  children  was  Christ's  cross ;  and  the 
first  lesson  in  their  primer  was,  "  In  the  name  of  the  Father,"  &c. ; 
and  the  first  copy  in  their  school  was,  "In  my  beginning  God  be 
my  speed."  And  Sarisburiensis  in  Polycratico  counselleth  all 
students  humbly  to  knock  at  heaven's  gate  ;  that  the  key  of  knowl- 
edge may  open  unto  them  a  door  of  utterance;  for  God  only  is 
wise,  wisdom  itself;  in  whose  hand  is  the  book  of  knowledge,  from 
whence  cometh  every  good  and  perfect  gift. 

There  are  diversities  of  gifts,  but  the  same  spirit;  diversities  of 
administrations,  but  the  same  Lord;   diversities  of  operations,  but 


THE  FOURTH  SUNDAY  AFTER  EASTER.  503 

God  is  the  same  who  worketh  all  in  all.  Diversities  of  gifts  among 
the  Apostles  :  Paul  was  good  at  planting,  Apollos  at  watering. 
Diversities  of  gifts  among  the  fathers  :  some  construed  the  Scrip- 
tures allegorically  as  Origen ;  others  more  literally  as  Jerome ; 
others  morally,  as  Gregory  the  Great ;  others  pathetically,  as 
Chrysostom;  others  dogmatically,  as  Augustine. 

Diversities  of  gifts  among  the  new  writers,  as  Martin  Luther 
wrote  on  the  walls  of  his  chamber  with  chalk  : 

"  Res  et  verba  Philippus  ;  res  sine  verbis  Luthcrus  ; 
Verba  sine  re  Erasmus  ;  nee  res,  nee  verba  Carolastadius." 
Philip  gives  you  both  words  and  sense ; 
Luther,  sense  without  words ; 
Erasmus,  words  without  sense  ; 
Carolastadius,  neither  words  nor  sense. 

Diversity  of  gifts  among  ordinary  preachers.  Some  have  bad 
utterance  but  a  good  conceit;  others,'  excellent  utterance  but  a 
mean  wit ;  some  neither,  and  some  both.  One  surpasseth  in  ex- 
pounding the  words,  another  is  excellent  in  delivering  the  matter  ; 
a  third  happy  for  cases  of  conscience,  a  fourth  exquisite  in  deter- 
mining school  doubts.  In  a  word,  some  be  judicious  to  inform  the 
understanding,  others  powerful  to  reform  the  will  and  affection. 
All  these  divers  gifts  are  from  above,  coming  down  from  one  and 
the  same  Father  of  lights. 

If  any  man  then  have  a  desire  to  discourse,  with  Solomon,  of  all 
trees,  even  from  the  cedar  that  is  in  Lebano.i  unto  the  hyssop  that 
springeth  out  of  the  wall ;  if  any  desire  to  martial  his  phrase  and 
adorn  his  words,  that  they  may  be  like  apples  of  gold  with  pictures 
of  silver ;  if  any  desire  to  speak  with  the  tongue  of  men  and  angels, 
if  any  lack  wisdom,  let  them,  saith  our  Apostle,  beg  it  of  God,  who 
giveth  to  all  men  liberally,  from  whom  cometh  every  good  and  per- 
fect gift. 

As  for  gifts  appertaining  to  the  will,  St.  Paul  affirmcth  plainly, 
that  all  our  sufficiency  is  of  God ;  he  doth  indeed,  out  of  his  abund- 
ant love  repute  his  own  benefits  our  gifts,  as  Augustine,  elegantly, 
"Whoever  enumerates  to  thee  his  own  merits,  what  does  he  enu- 
merate except  thy  own  gifts?"  and  in  another  place,  "My  goods 
are  thy  gifts." 

As  for  faith,  an  especial  gift,  belonging,  as  some  think,  both  to 
the  will  and  understanding,  it  is  the  fair  gift  of  God,  without  which 
all  others  are  no  gifts.  God  worketh  in  man  the  first  desire  to 
believe,  saith  Augustine.  If  any  man  ask,  why  this  man  doth 
believe,  and  why  another  doth  not   believe,  I  can  give  him  none 


504  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

other  answer  but  that  of  Paul :  "  0,  the  deepness  of  the  riches  both 
of  the  wisdom  and  knowledge  of  God,  how  unsearchable  are  his 
judgments  and  his  ways  past  finding  out."  Whosoever  is  not  satis- 
fied with  this  answer,  let  him  seek  those  who  are  more  learned,  but 
be  cautious  lest  they  prove  also  more  presumptuous. 

For  if  thou  wert  so  glorious  as  an  angel,  or  thy  meat  so  good  as 
manna  that  fell  from  heaven,  or  thy  garments  so  precious  as  Aaron's 
ephod,  or  thy  breath  so  sweet  as  the  perfume  of  the  Tabernacle, 
yet  not  all  these  could  not  set  one  of  thy  feet  into  Christ's  kingdom, 
only  God  worketh  all  in  all,  in  whom  we  live,  and  move  and  have 
our  being  naturally,  civilly,  spiritually,  eternally.  So  that  every 
Christian  in  respect  of  all  these  may  say  with  Paul,  "  By  the  grace 
of  God  I  am  what  I  am."  And  with  that  good  father  Augustine, 
"All  our  good  is  either  God  or  from  God."  God  in  the  life  of 
glory,  from  God  in  the  life  of  nature ;  creating  us  when  we  were 
not  and  preserving  us  ever  since  we  were ;  and  in  the  life  of  grace 
bestowing  upon  us  daily  privative  grace  to  defend  us  from  evil,  and 
positive  grace  enabling  us  to  do  good. 

If  Gcd  then  be  with  us,  who  can  be  against  us  ?  Who  can  be  ? 
Man  will  be,  the  flesh  will  be,  the  devil  will  be.  But  if  God  be  with 
us  in  our  creation,  with  us  in  our  preservation,  with  us  in  our  regen- 
eration, with  us  in  our  glorification,  then  man,  albeit  never  so 
bloody,  shall  not  take  away  our  natural  life  ;  the  world,  albeit 
never  so  malicious,  shall  not  take  away  our  civil  life ;  the  flesh, 
albeit  never  so  frail,  shall  not  take  away  our  spiritual  life ;  the 
devil,  albeit  he  rage  like  a  roaring  lion,  shall  not  take  away  our 
eternal  life. 

This  doctrine  teacheth  every  man  to  renounce  his  own  little 
merits,  and  to  magnify  God's  great  mercy  ;  to  renounce  whatso- 
ever is  in  himself,  of  himself.  For  what  hath  he  that  he  hath  not 
received.  And  if  he  have  received  all  his  gifts  from  God,  why  doth 
he  boast  as  if  he  received  them  not  ?  He  hath  not  so  much  as  a 
rag  to  his  back,  or  a  morsel  for  his  belly,  or  a  good  hair  on  his 
head,  or  a  good  thought  in  his  mind,  but  it  is  a  gift  and  a  grace. 
And  Hugo,  Card.,  in  this  very  well :  "  Whatsoever  is  evil  in  me  is 
from  me,  but  that  which  is  good  came  down  from  the  Father  of 
lights." 

And  therefore,  "  let  not  the  wise  man  glory  in  his  wisdom,  nor 
the  strong  man  in  his  strength,  nor  the  rich  man  in  his  riches;" 
all  of  us  are  stewards,  and  these  goods  are  none  of  our  own,  but 
committed  unto  us  only  for  a  time,  that  we  may  well  employ  them 
for  our  master's  advantage.     For  at  his  general  audit,  he  will  reckon 


THE  FOURTH  SUNDAY  AFTER  EASTER.  505 

with  US  in  all  our  receipts  and  expenses :  he  will  come  and  saj, 
-'  How  is  it  that  I  hear  thus  of  thee  ?  give  an  account  of  thj 
stewardship,  that  thou  mayst  be  no  longer  steward." 

The  second  inference  is,  that  we  must  laud  and  magnify  the 
mercies  of  God,  from  whom  cometh  every  good  and  perfect  gift. 
All  the  Psalms  of  David  are  contained  in  these  two  words,  Halle- 
luia  and  Hosanna — blessed  be  God  and  God  bless,  as  being  all  made 
to  pray  to  God  for  mercies,  or  to  praise  him  for  deliverance  from 
miseries. 

Ingratitude  is  a  monster  in  nature,  a  solecism  in  manners,  a 
paradox  in  religion.  A  monster  in  nature,  for  the  heavens  declare 
the  glory  of  God,  &c.,  the  chirping  birds  sing  such  psalms  unto  the 
Creator  every  morning  when  they  rise,  and  every  evening  before 
they  rest.  If  thou  bestow  a  little  seed  upon  the  ground,  it  will 
within  a  few  months  return  to  you  sometimes  thirty  fold,  sometimes 
sixty  fold,  sometimes  an  hundred  fold,  as  our  Saviour  speaketh  in 
the  Gospel.  Nature  teacheth  us  to  be  so  thankful,  that  usually  Ave 
call  him  that  is  grateful  a  kind  man,  but  an  ungrateful  wretch  an 
unnatural  man. 

Secondly,  it  is  an  absurd  solecism  in  manners  and  civility,  con- 
sisting of  two  vices :  falsehood  in  not  acknowledging,  injustice  in 
not  requiting  a  benefit.  It  is  written  of  Alexander  the  Great  and 
Julius  Caesar,  two  renowned  emperors,  the  one  for  his  liberality, 
the  other  for  his  patience,  that  Alexander  would  never  give,  nor 
Caesar  forgive  an  ungrateful  man. 

Lastly,  unthankfulness  is  a  paradox  in  religion  and  divinity,  for 
God  bestoweth  upon  us  all  things,  and  requireth  only  this  one 
thing, — to  be  thankful :  he  made  all  things  for  man,  and  man  for 
himself.  It  is  worth  but  little  that  is  not  worth  grand  mercy,  yet 
this  is  all  God  requireth  of  us  for  all.  Let  us  send  up  our  gifts  to 
God,  that  he  may  send  down  his  gifts  to  us.  0,  let  us  sing,  and 
say  with  the  Psalmist,  "  0,  give  thanks  unto  the  Lord,  for  he  is 
gracious,  and  his  mercy  endureth  forever."  Rejoice  in  the  Lord, 
0  ye  righteous,  for  it  becometh  well  the  just  to  be  thankful. 

David,  considering  the  great  and  infinite  bountifulness  of  the 
Lord  towards  him,  crieth  out,  what  reward  shall  I  give  to  the  Lord 
for  all  the  benefits  he  hath  done  unto  me !  If  David,  a  kincf,  a 
prophet,  a  saint,  inward  with  God,  understood  not  what  to  present 
unto  the  Lord,  for  the  good  blessings  he  had  received,  then  what 
shall  we  do,  which  understand  not  what  to  say,  nor  have  not  what 
to  give  ?     For  if  every  good  gift  be  from  above,  our  ability  is  so 

34 


506  TUE    OFFICIAL   CALENDAR   OF   THE    CHURCH. 

small,  that  if  GocL.do  not  give  wherewith  to  give,  of  ourselves  we 
have  not  what  to  give. 

Let  every  Christian  soul,  therefore,  to  the  glory  of  God,  confess 
with  Paul,  that  of  Him,  and  through  Him,  and  for  Him  are  all 
things.  Of  Him,  "  from  Avhom  cometh  every  good  and  perfect  gift :" 
through  Him,  enjoying  these  gifts  by  his  goodness,  in  whom  is  no 
variableness  or  change;  for  Him,  that  we  should  be  the  "first 
fruits  of  his  creatures."  Other  creatures  praise  God  in  their  kind, 
and  after  their  manner.  The  sun,  the  moon,  fire  and  hail,  snow 
and  vapors,  fulfilling  his  word  ;  but  man,  for  whom  all  these  things 
were  made,  should  be  most  thankful,  the  first  iruits  of  his  creatures, 
as  our  Apostle  speaks.  I  will,  therefore,  shut  up  this  text,  as  Paul 
did  his  excellent  discourse,  Rom.  xi.,  seeing  <'all  things  are  of  Him, 
through  Him,  and  for  Him,  as  we  are  bound,  so  let  us  give  to  Him 
all  praise,  and  honor,  and  glory,  now  and  forever."     Amen. 


THE  GOSPEL. 


John  xvi.  5. — '-^  Jesus  said  unto  his  disciples,  noiv  I  go  my  way  to 
him  that  sent  me,  and  none  of  you  asJceth  me  ivhither  I  go,''  &c. 


In  this  Gospel  our  blessed  Saviour  doth  first  chide,  then  comfort 
his  disciples. 

TT     ,.,  r  Silence,  "None  of  you  asketh  me  whither  I  go." 

.  „    p     ^1    •         -<  Sorrow,  "Because  I  have  said  such  things  unto 
cially  tor  their        )  i,      ^  r  n    i»  » 

(      vou,  your  hearts  are  luii  oi  sorrow. 


He  comforts 
in  showing  that 
his  departing  is 
expedient : 


1.  By  protestation,  "  I  tell  you  the  truth." 


2.  By  demonstration, 
"  If  I  go  not  away, 
the  Comforter  will 
not  come  unto  you, 
hut  if  I  depart,  I 
will  send  him,  and 
ho  when  he  is  come, 
t     shall 


{  Correct  the  world  in  (  Sin. 

three   things,  evi-j  Righteousness, 
dently  rebuking  it  j  Judgment. 

Direct  you  in  all  things,  "  he  will  lead 
you  into  all  truth.'^ 


THE  FOURTH  SUNDAY  AFTER  EASTER.  507 

"  I  go  my  way."  Christ  went  away  two  ways,  in  his  death  and 
in  his  ascension :  in  the  one  considered  as  man  totally,  in  the  other 
finally.  He  went  away  by  death  on  the  cross  totally,  for  his  body 
went  away  to  mother  earth,  and  his  soul  went  away  to  his  place,  and 
yet  within  three  days  he  came  again ;  but  in  his  ascension  he  left  the 
world  finally.  So  the  text  expressly,  "  Whom  the  heaven  must  con- 
tain until  the  time  that  all  things  be  restored,  which  God  hath 
spoken  by  the  mouth  of  his  holy  prophets  since  the  world  began." 
As  the  griffin  is  like  the  lamb  in  his  leg,  the  lion  in  his  back,  the 
eagle  in  his  beak ;  so  Christ  in  his  passion  was  a  lamb,  in  his  resur- 
rection as  a  lion,  in  'his  ascension  an  eagle,  for  he  went  away  to  his 
Father;  and  of  his  final  departing,  this  text  is  to  be  construed,  and 
therefore  chosen  fitly  for  a  Sunday  between  the  feast  of  his  glorious 
resurrection  and  ascension. 

"None  of  you  ask  me  whither  I  go."  St.  Peter  did  ask,  '-Lord, 
whither  goest  thou?"  St.  Thomas  did  ask,  "Lord,  we  know  not 
whither  thou  goest ;"  how  then  is  it  true,  "None  of  you  asketh  me 
whither  I  go?" 

Euthymius  most  aptly:  "Ye  did  ask  me  before,  but  I  did  not 
answer  you  fully,  why  then  do  you  not  continue  questioning  and 
further  asking,  until  ye  be  resolved  ?"  assuredly  the  reason  hereof 
is,  because  "your  hearts  are  full  of  sorrow,"  considering  only  that 
I  go,  not  whither  I  go.  "  None  of  you  consider  truly,  whither  and 
wherefore  I  go."     Vatab. 

The  Papists,  in  hunting  too  much  after  the  carnal  and  gross  pre- 
sence of  Christ  in  the  sacrament,  err  with  the  disciples  here.  So 
doth  every  worldling  in  being  too  much  afflicted  for  the  death  of 
his  friend,  wife,  child,  grieving  because  they  be  gone,  not  under- 
standing whither  they  be  gone ;  let  us  learn  then  that  every  child 
of  God,  after  his  departure,  goeth  unto  his  rest,  even  to  sweet  rest, 
as  in  the  bosom  of  a  father,  where  all  tears  are  wiped  from  his 
eyes,  and  cares  from  his  heart.  As  Christ,  the  son  of  God  by 
nature,  so  the  Christian,  a  son  of  God  by  grace,  may  well  say  when 
he  dieth,  "I  go  my  way  to  him  that  sent  me."  Neither  ought  any 
doubt  whither  I  go.  St.  Stephen  at  his  martyrdom,  as  Christ  on 
his  cross,  "Lord,  receive  my  spirit." 

"I  tell  you  the  truth."  He  being  the  truth,  in  whose  mouth 
was  no  guile,  spake  the  truth  always,  but  he  doth  use  this  earnest 
asseveration,  to  show  the  weight  of  the  matter,  and  enforce  the 
greater  credence  thereunto.  By  this  example  we  may  learn  to 
forbear   swearing  in  our  ordinary  communication   howsoever  we 


508  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

speak  tlie  truth,  and  a  truth  of  importance.  Many  men  are  so 
prodigal  of  their  soul's  health  and  credit,  that  they  will  pawn  both 
at  every  word  for  every  trifle ;  but  when  our  report  is  neglected, 
it  is  enough  to  say  with  Christ,  "  I  tell  you  the  truth ;"  I  assure 
you,  verily,  verily,  or  the  like  protestations. 

"  It  is  expedient  for  you."  It  is  very  remarkable,  that  he  saith 
not  expedit  mihi,  but  expedit  vobis ;  every  one  will  make  much  of 
one,  seeking  their  OAvn,  saying  with  Caiaphas,  "  It  is  expedient  for 
us,"  but  Christ,  "It  is  expedient  for  you,''  preferring  our  welfare 
before  his  own  good.  It  was  not  expedient  for  him,  who  was  the 
Son  of  God,  to  take  on  him  the  shape  of  a  servant,  and  yet  for  us 
men  and  our  salvation  he  came  down  from  heaven,  and  was  incar- 
nate by  the  Holy  Ghost.  It  was  not  expedient  for  him  to  be  called 
Conjurer  and  Samaritan,  to  be  scoffed,  scorned,  scourged ;  and  yet 
he  suffered  all  this  for  us,  "'  leaving  us  an  ensample  that  we  should 
follow  his  steps."  It  was  not  expedient  for  him  that  he  should  die : 
"  0  my  Father,  if  it  be  possible,  let  this  cup  pass  from  me,"  but 
yet  he  was  wounded  for  our  transgressions,  he  was  broken  for 
our  iniquities,  and  with  his  stripes  are  we  healed ;  he  then  that  will 
follow  Christ,  "  must  not  seek  his  own,  but  every  man  one  another's 
good." 

"  That  I  go  away."  Not  that  I  take  my  spirit  from  you,  for  I 
will  be  with  you  spiritually  till  the  world's  end,  but  it  is  expedient 
I  should  cease  to  be  bodily  present.  Augustine  wisheth  he  might 
have  seen  three  things  especially;  "Paul  in  the  pulpit,  Rome  in 
her  flower,  and  Christ  in  the  flesh."  And  who  would  not  with 
Augustine  desire  to  behold  his  glorious  face,  and  hear  his  gracious 
word,  and  see  his  matchless  wonders  ?  and  yet  it  is  expedient  that 
he  is  gone ;  for  ascending  up  on  high  he  led  captivity  captive, 
and  gave  gifts  to  men ;  he  prepared  a  place  for  us  in  heaven,  and 
there  resides  as  our  agent  and  advocate,  mediating  daily  between 
God  and  us. 

So  long  as  children  hang  on  the  teat,  "  they  cannot,  away  with 
strong  meat ;"  that  therefore  they  may  digest  hard  diet,  it  is  expe- 
dient they  should  be  weaned.  Our  Saviour's  bodily  presence  was 
unto  his  disciples  as  milk;  for  it  was  but  a  weak  faith  they  then 
had  in  him,  and  a  very  carnal  love  they  bore  towards  him,  in  com- 
parison of  that  which  followed  afterwards ;  they  still  imagined  that 
he  was  an  earthly  monarch,  and  that  he  would  highly  prefer  them 
in  his  glory,  setting  some  on  his  right  hand,  and  others  at  his  left ; 
even  the  last  hour  when  he  was  departing,  all  of  them  said  jointly. 


THE  FOURTH  SUNDAY  AFTER  EASTER.  509 

"Wilt  thou  at  this  time  restore  the  kingdom  to  Israel?"  It  was 
time  therefore  to  wean  them,  and  by  going  aAvay  to  show  that  his 
kingdom  was  not  of  this  world,  that  they  might  no  more  depend 
upon  his  bodily  presence,  but  avouch  with  St.  Paul,  "  Henceforth 
know  we  no  man  after  the  flesh,  yet  though  we  had  known  Christ 
after  the  flesh,  yet  now  henceforth  know  we  him  no  more."  God's 
Holy  Gospel  and  the  Holy  Ghost  are  the  glass  wherein  we  must  be- 
hold Christ.  It  is  better  by  faith  to  converse  with  him  in  heaven, 
than  by  sight  to  see  him  on  earth,  as  he  told  his  unbelieving  Apostle, 
"  Thomas,  because  thou  hast  seen  me,  thou  believest,  blessed  are 
they  that  have  not  seen,  and  yet  believe." 

''For  if  I  go  not  away,  the  comforter  will  not  come."  The  com- 
forter is  the  Holy  Ghost ;  he  doth  insinuate  therefore  that  the  gifts 
of  the  blessed  Spirit  could  not  now  be  poured  upon  them  in  so 
plentiful  a  manner  and  measure  for  their  comfort,  as  after  his 
ascension  on  Whitsuntide  they  should  be.  Christ  remaining  here 
below  was  not  so  well  fitted  to  give,  "for  ascending  upon  high,  he^ 
gave  gifts  unto  men;"  and  the  disciples  were  not  so  capable  to 
receive,  for  the  more  they  delighted  in  the  flesh,  the  less  fit  to  be 
comforted  by  the  Spirit :  Consule  Janscn,  concord,  cap.  75,  biblio- 
thec.  concionum.  torn.  3>  fol.  106.   Maldon.  in  Joan.  xvi.  7. 

But  leaving  all  other  expositions,  I  follow  that  of  Euthymius ; 
"If  I  go  not  away,  the  comforter  will  not  come,"  for  that  it  is 
so  decreed  in  heaven's  high  parliament,  that  first  God  the  Father 
should  draw  us  to  his  Son :  secondly,  that  God  the  Son  should 
instruct  us,  and  lastly,  that  God  the  Holy  Ghost  should  assist  and 
establish  us  in  all  truth  ;  and  so  the  whole  work  of  our  redemption 
is  ascribed  to  the  Father  as  electing,  to  the  Son  as  consummating,  to 
the  Holy  Ghost  as  applying  it :  God  the  Father  hath  done  his  part, 
God  the  Son  was  at  this  instant  accomplishing  his  work,  it  remained 
only  that  the  comforter  should  come  to  perfect  both.  How  God  the 
Holy  Ghost  is  the  comforter  leading  into  all  truth,  and  sent  of 
Christ.     See  the  Gospel  on  Sunday  after  Ascension. 

"  He  will  rebuke  the  world."  To  wit,  by  your  preaching  and 
ministry  ;  so  Noah  led  by  the  spirit  rebuked  the  old  world  ;  Moses 
by  the  same  spirit  rebuked  Pharoah ;  John  Baptist  rebuked  Herod, 
Elizeus  and  Eliah,  the  kings  of  Israel,  and  so  Christ  his  Apostles, 
and  their  successors  in  all  ages.  And  therefore  when  we  rebuke 
with  all  long  suffering  and  doctrine,  you  must  sufi"er  the  words  of 
exhortation,  acknowledging  that  the  preaching  of  the  Gospel  is  the 
power  of  God,  and  the  work  of  his  own  spirit ;  speaking  in  us  for  your 


olO  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

good ;  he  therefore  that  despiseth  our  ministry,  despiseth  not  man 
but  God.  It  is  the  Spirit  that  rebukes  the  world,  that  is,  worldlings, 
all  men  unregenerate,  who  continue  still  in  their  sins  and  ignorance, 
called  here  the  world,  because  there  is  a  world  of  such  men,  as  the 
vulgar  Latin,  Eccles.  i.  15,  a  number  without  number.  Or  as  others, 
all  men  in  the  world,  for  the  whole  world  lieth  in  wickedness,  and  is 
by  nature  guilty  of  sin  before  God.  The  Spirit  therefore  convinceth 
all  men  of  sin,  God's  elect  for  their  conversion,  the  reprobate  for 
their  confusion,  according  to  that  of  Paul,  "If  all  prophesy,  and 
there  come  in  one  that  believeth  not,  and  is  unlearned,  he  is  rebuked 
of  all  men,  and  judged  of  all  men,  and  so  are  the  secrets  of  his  heart 
made  manifest,  and  he  will  fall  down  on  his  face,  and  worship  God, 
and  say  plainly  that  God  is  in  you  indeed." 

"Because  they  believe  not  in  me."  The  Spirit  rebukes  all  other 
sins  against  the  first  and  second  table,  but  he  names  this  alone, 
because,  saith  Augustine,  "  So  long  as  this  remaineth  all  the  rest 
are  retained  with  it,  and  when  this  goeth  away  the  rest  are  released." 
Infidelity  is  the  bitter  root  of  all  wickedness,  and  a  lively  faith  is  the 
true  mother  of  all  goodness ;  he  therefore  that  doth  truly  believe 
cannot  be  without  care  to  live  Avell,  that  he  may  show  forth  his  faith 
by  his  works,  and  make  his  calling  and  election  sure.  "  The  Lord 
knoweth  who  are  his,"  and  that  we  may  know  likewise  who  are  his, 
it  followeth  excellently,  "  Let  every  one  that  calleth  on  the  name  of 
Christ  depart  from  iniquity." 

"Of  righteousness,  because  I  go  to  my  Father."  This  may  be 
construed  either  of  Christ's  righteousness  imputed  to  us,  or  of  his 
personal  inherent  righteousness  in  himself.  This  is  our  righteous- 
ness, that  "  Christ  died  for  our  sins  and  rose  again  for  our  justifica- 
tion, that  he  went  away  to  the  Father,  and  there  pleads  our  cause 
before  God  as  an  intercessor  and  advocate,  which  is  the  reconcilia- 
tion for  our  sins,"  1  John  ii.  1.  Faithless  worldlings  cannot 
believe  this,  graceless  popelings  will  not  believe  this,  and  therefore 
the  Spirit  dulh  convince  them  by  manifold  evidences,  as  "  The  just 
shall  live  by  faith,"  and  "Know  that  a  man  is  not  justified  by  the 
works  of  the  law,  but  by  the  faith  of  Jesus  Christ."  "  By  the  work 
of  the  law  shall  no  flesh  be  justified,  but  being  justified  by  faith,  we 
have  peace  toward  God  through  our  Lord  Jesus  Christ." 

Others  expound  this  of  Christ's  inherent  and  personal  righteous- 
ness ;  when  he  lived  in  the  world,  he  fulfilled  all  righteousness,  he 
did  all  things  well,  in  his  mouth  was  no  guile,  no  fault  in  his  man- 
ners, or  error  in  his  doctrine ;  "  Which  of  you,  said  he,  can  rebuke 


THE    FOUKTH   SUNDAY   AFTER   EASTER.  511 

me  of  sin  ?"  yet  the  world  traduced  him  for  a  Samaritan,  a  blas- 
phemer, a  sorcerer,  an  enemy  to  Csesar,  and  what  not  ?  but  in  going 
to  his  Father,  he  showed  himself  to  be  righteous,  for  "Without 
holiness  it  is  impossible  to  see  God."  And  therefore,  saith  he, 
"  So  soon  as  I  shall  ascend  and  give  gifts  unto  men,  the  spirit  shall 
compel  the  world  to  confess  that  I  was  righteous  indeed,  and  that  I 
suffered  not  as  a  harmful  malefactor,  but  as  an  innocent  lamb." 
This  saying  of  Christ  was  fulfilled  on  Whitsunday :  for  no  sooner 
had  the  Holy  Ghost  descended  on  the  blessed  Apostles,  and  given 
utterance,  but  Peter  instantly  began  to  preach,  and  the  main  point 
of  his  sermon  was  this,  "  Hearken,  0  ye  men  of  Israel,  Jesus  of 
Nazareth,  a  man  approved  of  God  among  you  with  great  works,  and 
wonders,  and  signs,  which  God  did  by  him  in  the  midst  of  you,  as 
yourselves  also  know ;  him  I  say  have  ye  taken  by  the  hands  of 
of  the  wicked,  being  delivered  by  the  determinate  counsel  and  fore- 
knowledge of  God,  and  have  crucified  and  slain,  &c.  Therefore 
let  all  the  house  of  Israel  know  for  a  surety,  that  God  hath  made 
liim  both  Lord  and  Christ.  Now  when  they  heard  it,  they  were 
pricked  in  their  hearts,  and  said  unto  Peter  and  the  other  Apostles, 
Men  and  brethren  what  shall  we  do?"  So  powerfully  did  the 
Spirit  declare  Christ's  righteousness  and  convince  them  of  sin,  who 
would  not  acknowledge  it  before. 

"  Of  judgment,  because  the  prince  of  this  world  is  judged  already." 
The  Spirit,  maugre  the  world,  shall  prove  me  to  be  that  promised  seed 
of  the  woman,  which  tread  down  the  serpent's  head,  that  is,  Satan 
the  prince  of  the  world,  with  all  his  works  and  workmen.  And 
therefore  let  the  devil  rage  and  roar  so  much  as  he  list,  he  shall  not 
be  able  to  devour  any  that  truly  believe,  for  "this  is  the  victory  that 
overcometh  the  world,  and  the  prince  of  the  world,  even  our  faith." 

"  He  will  lead  you  into  all  truth."  As  the  spirit  doth  correct  the 
world,  so  direct  the  Church,  not  so  much  by  secret  and  immediate  in- 
spiration, as  by  powerful  operation  in  the  public  ministry,  being  eifec- 
tually  present  in  God's  word  and  sacraments  until  the  world's  end. 

The  Papists  have  no  ground  here  for  their  unwritten  traditions, 
nor  Anabaptists  for  their  infused  revelations  ;  he  taught  the  disci- 
ples, and  the  disciples  wrote  as  they  were  taught.  And  the  word 
written  is  the  rule  of  faith,  a  guide  to  lead  us  into  all  truth  :  he  did 
not  preach  another  Gospel,  nor  a  new  Christ,  as  it  is  in  the  text. 
"  He  shall  not  speak  of  hjmself,  but  whatsoever  he  shall  hear,  that 
shall  he  speak,  and  he  will  show  you  things  to  come  ;  he  shall  glorify 
me,  for  he  shall  receive  of  mine,  and  shall  show  unto  you  :  all  things 


il2 


TUE    OFFICIAL    CALENDAR    OF    TUE    CHURCH. 


that  the  Father  hath,  are  mine,  therefore  said  I  unto  you,  that  he 
shall  take  of  mine  and  show  unto  you."  Christ  spake  from  his  Father, 
the  Spirit  from  Christ,  the  blessed  Apostles  from  the  Spirit.  What- 
soever then  is  contrary  to  sacred  writ,  is  not  an  illumination  of  the 
Holy  Ghost,  but  an  illusion  of  the  prince  of  darkness,  "blinding  the 
minds  of  unbelievers,  that  the  light  of  the  glorious  Gospel,  which  is 
the  image  of  God,  should  not  shine  unto  them."  And  therefore  let 
us  search  the  Scripture  ;  to  the  law,  to  the  testimony,  to  the  Gospels 
and  Epistles,  as  they  be  recorded  in  the  Holy  Bible,  for  by  these  and 
in  these  the  Comforter  leads  us  into  all  truth,  in  this  life  giving  us  all 
fit,  in  the  next  all  full  knowledge,  when  as  we  shall  see  God  face  to 
face. 


THE   EPISTLE. 


James  i.  22. — '^^  See  that  ye  he  doers  of  the  word,  and  not  hearers 
only,  deceiving  your  owjiselves,"  ^c. 


A  Scripture  which  cannot  better  fit  this  time  of  the  year,  than 
this  age  of  the  world  ;  wherein  too  many  make  perfunctory  hearing 
of  sermons  all  both  duty  and  fruit  of  their  religion,  as  if  they  did  owe 
nothing  but  their  ears  unto  the  Lord ;  whereas  he  who  speaketh 
by  the  ear  to  the  heart,  speaketh  to  the  ear  but  for  the  heart,  and 
that  we  may  both  hear  with  reverence,  and  believe  to  obedience, 
requireth  a  kind  of  circumcision  both  of  heart  and  ear ;  yea  he 
denounceth  them  to  be  of  '•  uncircumcised  ears  and  uncircumcised 
hearts,"  who  by  not  obeying  the  word  "resist  the  Holy  Ghost." 


The  whole  text 
of  its  own  accord 
falls   iuto  two 
parts : 


An  exhortation, 
liearors  only." 

A  (.louble  reason 
enforcing  the 
same  : 


■  See  that  ye  be  doers  of  the  word,  and  not 

'  1.  Danger,  "  For  such  as  declare  not  the 
word  by  their  works,  are  vain  in  their 
devotion,  and  deceive  themselves." 
2.  Reward,  "  Whoso  looketh  in  the  perfect 
law  of  liberty,  and  continueth  therein, 
(if  he  be  not  a  forgetful  hearer,  but  a 
door  of  the  work)  the  same  shall  be 
happy  in  his  deed." 


THE   FIFTH    SUNDAY   AFTER   EASTER.  513 

"  See  that  ye  be  doers."  All  the  bells  of  Aaron  and  Christ  ring 
this  peal ;  '•  Hearken,  0  Israel,  unto  the  laws  which  I  teach  you  to 
do  :"  "For  the  hearers  of  the  law  are  not  righteous  before  God,  but 
the  doers  of  the  law  shall  be  justified."  "  Blessed  are  they  that 
hear  the  word  of  God  and  keep  it."  "  He  that  hath  my  command- 
ments and  keepeth  them,  is  he  that  loveth  me,"  John  xiv.  21. 
"He  that  keeps  it  in  memory  and  observes  it  in  his  life,  who  has  it 
in  his  speech  and  observes  it  in  his  conversation,  who  has  it  in 
hearing  and  observes  it  in  action,  or  has  it  in  deed  and  preserves 
in  by  perseverance,  he  it  is  who  loves  me.  For  the  law  of  God  is 
kept  not  by  hearing,  but  by  obeying,  not  by  reading,  but  by  loving." 
Aug.  So  St.  Jerome,  "We  wish  to  turn  the  words  of  Scripture 
into  works,  and  not  merely  to  speak  but  to  do  holy  things."  So 
the  rest  of  the  fathers  have  well  observed,  that  Christian  religion 
consists  in  practice  more  than  in  theory,  being  an  occupation  rather 
than  a  mere  profession.  "  To  speak  little  concerning  virtue,  to 
practice  virtues,  this  is  labour,  this  is  work,"  quoth  Persius.  "This 
is  work  for  a  Sampson,"  said  Tertullian. 

Our  Apostle  doth  not  mean  that  we  must  satisfy  God's  law,  de- 
claring his  word  by  our  works  in  every  point  fully ;  "  God's  com- 
mands shall  be  perfectly  fulfilled  when  we  get  home ;  while  we  are 
on  the  way,  only  imperfectly,"  saith  Aquine :  but  that  we  should 
undoubtedly  believe  God's  Holy  Gospel,  and  so  much  as  we  can, 
endeavour  to  show  forth  our  faith  in  our  honest  conversation  among 
men ;  he  doth  the  will  of  God,  who  doth  the  best  he  can  to  do  it. 
"  God  reputes  it  as  done,  because  the  man  wishes  in  verity,  but 
does  not  succeed  in  fulfilling  it."     Bern. 

"Not  hearers  only."  We  may  not  hence  neglect  hearing,  to 
lessen  our  damnation  :  for  ignorance  which  ariseth  out  of  contempt, 
doth  accuse  more  than  excuse.  David  hath  branded  the  Avicked  with 
this  indelible  blot,  "he  is  unwilling  to  understand;"  and  St.  Paul 
saith,  "  If  any  man  be  ignorant,  let  him  be  ignorant."  If  he  will 
not  be  taught,  he  must  remain  ignorant  to  his  own  peril.  Or,  as  it 
is  in  the  vulgar  Latin,  ignorans  ignorabitur,  he  that  will  not  know 
God,  shall  not  be  known  of  God;  for  Christ  in  the  last  day  will 
say  to  such  as  have  refused  his  counsel  and  cast  his  words  behind 
them,  "I  never  knew  you,"  Matt.  vii.  3.  We  must  therefore  be 
first  hearers,  and  then  doers  of  the  word.  A  man  may  know  the 
will  of  God,  and  yet  not  do  it,  but  he  cannot  do  it,  except  he  know  it. 

"  For  if  any  man  hear  the  word  of  God,  and  declareth  not  the 
same  by  his  works,  he  is  like  unto  a  man  beholding  his  bodily  face 


514  THE    OFFICIAL   CALENDAR   OF  THE    CHURCH. 

in  a  glass."  God  hath  given  every  one  two  ghasses  in  which  he 
may  behold  himself,  the  glass  of  the  creature  and  the  glass  of  the 
Scriptures.  He  may  see  what  he  is  for  his  life  natural  in  the  glass 
of  the  world,  what  he  should  be  for  his  life  spiritual  in  the  glass  of 
God's  holy  saints,  and  of  his  own  conscience :  but  the  Scriptures 
are  the  most  clear  glass  wherein  he  may  behold  both,  and  conform 
himself  according  to  God's  image. 

Now  then  as  he  that  dresseth  himself  by  the  glass,  doth  not  only 
behold  the  blemishes  of  his  countenance,  and  unhandsomeness  of 
his  trim,  but  instantly  corrects  all  things  amiss,  that  his  fashion  and 
face  may  be  comely :  so  we  must  not  read  the  Scriptures  and  hear 
sermons  only  to  know  the  sins  of  our  souls  and  deformities  of  our 
life,  but  we  must  amend  all,  "  even  by  ruling  ourselves  according  to 
the  word  ;"  otherwise,  saith  our  Apostle,  "we  deceive  ourselves,  and 
our  devotion  is  in  vain."  For  pure  religion  arising  from  the  root 
of  a  lively  faith,  evermore  brancheth  forth  into  works  of  charity, 
"  visiting  the  fatherless  and  widows  in  their  need  ;"  and  into  works 
of  innocency,  "  keeping  ourselves  unspotted  of  the  world."  "  If 
any  man  among  you  seem  to  be  devout,  and  refraineth  not  his 
tongue,  but  deceiveth  his  own  heart,  his  religion  is  vain,"  because 
it  doth  not  attain  the  end,  as  physic  is  vain  that  procures  not  health 
to  the  body ;  for  in  Jesus  Christ  neither  circumcision  availeth  any- 
thing, neither  uncircumcision,  but  faith  which  worketh  by  love, 
showing  itself  in  our  pure  thoughts  and  undefiled  works. 

"  But  whoso  looketh  in  the  perfect  law  of  liberty,  and  continueth 
therein  (if  he  be  not  a  forgetful  hearer,  but  a  doer  of  the  work)  the 
same  shall  be  happy  in  his  deed."  How  the  law  gendereth  unto 
bondage,  and  the  Gospel  unto  freedom,  see  Epist.  4th  Sunday  in 
Lent.  The  Papists  have  no  ground  here  for  their  justification  by 
merit ;  for  as  themselves  acknowledge,  not  the  law,  but  the  Gospel 
is  the  perfect  doctrine  of  liberty,  the  chief  work  whereof  is  to 
believe.  Secondly,  St.  James  saith  not  ex  opere  suo,  but  in  opera 
suo  beatus,  "he  shall  be  blessed  in  his  work,  not  for  his  work." 
He  shall  be  justified  by  faith  in  Christ,  manifesting  itself  in  speak- 
ing well  and  living  well,  "  undefiled  before  God,  unspotted  of  the 
world,"  refraining  his  tongue  that  it  hurt  none,  and  endeavouring 
himself  to  do  good  unto  all,  especially  to  such  as  most  want  help, 
"  the  fatherless  and  widows  in  their  adversity." 

An  hypocrite  makes  a  mask  of  religion,  or  rather  a  very  vizard, 
Avith  mouth,  eyes  and  nose,  fairly  painted  for  his  purpose,  seeming 
(saith  our  Apostle)  to  be  devout ;  but  he  that  looketh  in  the  perfect 


THE   FIFTH    SUNDAY   AFTER    EASTER.  515 

law  of  liberty,  and  continuetli  therein,  "  is  made  perfect  indeed 
unto  all  good  works,"  not  to  some  kind  of  good  works  only,  but  to 
all  and  every  good  work,  saith  Theophylact,  and  that  not  after  a 
vulgar  manner  (as  (Ecumenius  upon  the  place)  but  perfect  and 
absolute,  so  far  as  a  human  frailty  will  permit. 


THE  GOSPEL. 

John  xvi.  20. — "  Verily,  verily,  I  say  unto  you,  whatsoever  ye  ash 
the  Father  in  my  name,  he  tvill  give  it  you." 

This  v,'eek  is  termed  usually  Rogation  week,  a  rogando  Deum,  as 
being  extraordinarily  consecrated  above  all  other  weeks  in  the  year 
unto  prayers  and  supplications.  A  religious  ordination  of  sincere 
antiquity,  not  a  superstitious  invention  of  upstart  Popery;  for  it  is 
more  than  probable  that  Rogations  were  in  the  Church  before  the 
days  of  St.  Augustine,  as  it  is  observed  out  of  his  173d  Sermon  de 
Tempore,  preached  on  Ascension  eve,  as  also  out  of  the  titles  of 
his  sermons,  De  Dominica  in  Rogationibus,  and  seria  secunda, 
and  tertia  in  rogationibus,  torn.  10,  fol.  691,  694,  695. 

And  though  haply  some  suspect  this  authority,  yet  it  is  acknowl- 
edged as  well  by  Protestant  writers  as  Popish,  that  this  ancient 
order  was  either  invented,  or  else  restored  by  Mamercus,  or  Mamer- 
tus.  Bishop  of  Vienna,  long  before  the  time  of  Pope  Gregory  the 
Great,  anno  452.  Baron.  Alcimus,  and  Sidonius  Apollinaris.  The 
reasons  of  this  holy  custom  I  find  principally  to  be  two :  first, 
because  princes  about  this  time  of  the  year  undertake  their  wars,  a 
point  at  this  instant  too  well  known  in  France.  Secondly,  because 
the  fruits  of  the  earth  being  in  their  blossom  are  in  greatest 
hazard ;  in  both  which  respects  all  Christians  have  good  occasion  at 
this  season  especially  to  pray.  The  Church  then  hath  well  fitted 
the  time  with  a  text,  a  Gospel  of  Rogation  against  the  week  of  Roga- 
tion, inciting  all  people  to  pray,  and  instructing  them  how  to  pray. 


516 


THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 


There  be  three  words 
in  this  Scripture,  which  ^ 
encourage  us  to  jsray: 


1.  Because  "God  is  our  Father." 

2.  Because  "He  loveth  us,"  verse  27. 

3.  Because  he  hath  promised  to  hear  our 
prayers,  "Ask,  and  ye  shall  receive," 
verse  24 ;  and  in  the  first  words,  "  I  say 
whatsoever  ye  ask  the  Father  in  my 
name,  he  will  give  it  you." 

So  that  Almighty  God  being  tied  unto  us  as  it  were  by  a  three- 
fold bond,  of  his  fatherhood,  love,  promise,  cannot  but  hear  our 
prayers,  and  grant  our  requests.  I  say,  yea  1  swear,  verily,  verily, 
I  say,  whatsoever,  excepting  no  fit  suit,  ye  shall  ask,  not  another 
for  you,  it  shall  be  given  you,  it  shall  cost  nothing,  only  ask  and 
ye  shall  have,  seek  and  ye  shall  find,  knock  and  it  shall  be  opened 
unto  you. 

Yea,  but  God  hears  not  the  petitions  of  all  men  at  all  times.  It 
is  true  that  he  denieth  the  suits  of  some  daily,  because  they  ask 
not  duly,  according  to  that  of  St.  James,  "  ye  ask  and  receive  not, 
because  ye  ask  amiss." 


Christ  there- 
fore teacheth 
us  here, 


'  1.  What  to  ask,  "  Whatsoever,"  &c. 

Of  whom  to  ask,  of  "  God  the  Father." 

1.  That  we  be  not  timid,  because 
God  is  our  Father. 

2.  That  we  be  not  timid,  standing 
upon  our  own  desert,  but  relying 

^  upon  the  merits  of  Christ,  "  what- 

^     servable  in  our  orisons ;         soever  ye  ask  the  father  in  my 
[     name,  he  will  give  it  you." 

"  Whatsoever."  This  generally  is  to  be  restrained  unto  such  suits 
as  are  meet  for  us  to  beg  as  dutiful  children,  and  for  God  to  bestow 
as  a  lovins;  and  wise  Father,  otherwise  he  doth  cross  our  desire. 


How  to  ask,  of  God  as 
of  a  Father  in  the  name 
of  Christ  his  Son,  inti- 
mating two  rules  ob- 
servable in  our  orisons ; 


When  as  we  crave  either 


mala,  things  in  their  own  nature  bad, 
or  not  good  for  us. 
I  male,  good  things  for  bad  ends. 

First,  when  we  shall  ask  mala,  things  unlawful  and  hurtful,  as 
exquisite  knowledge  in  poisoning,  sorcery,  conjuring,  witchcraft, 
and  the  like  damnable  sciences  ;  "  Seek  not  in  the  Saviour's  name 
anything  that  is  unfavourable  to  salvation,"  Aug.  If  ye,  saith 
Christ,  Avhich  are  evil,  can  give  to  your  children  gifts  that  are 
good,  how  much  more  shall  your  Father  in  heaven  ?  what  man  if 
his  son  ask  him  bread,  would  give  him  a  stone  ?  or  if  he  ask  a  fish, 
would  give  him  a  serpent  ?  In  like  manner.  Almighty  God,  as  an 
indulgent  father,  giveth  us  our  daily  bread,  and  all  other  things 


THE   FIFTH   SUNDAY  AFTER   EASTER.  517 

expedient  for  cliildren,  as  well  concerning  this  as  the  next  life,  but 
he  "will  not  give  us  a  serpent,  lest  it  should  hurt  us,  nor  a  stone,  lest 
unhappily  we  should  hurt  others,  lest,  I  say,  we  take  this  stone  and 
fling  it  at  the  head  of  some  of  his  friends ;  and  therefore  Damas- 
cenus  aptly  described  prayer  to  be  petitio  decentium,  a  request  of 
such  things  as  are  fit  for  God  to  give,  and  us  to  have. 

For  God  denieth  often  not  only  bad  things  in  their  own  nature 
but  also  good,  if  not  good  for  us.  Our  Father  knovfeth  that  bees 
are  drowned  in  honey,  but  live  in  vinegar,  and  that  his  children  are 
best  affected,  when  they  be  most  afflicted  ;  he  therefore  will  not 
grant  unto  the  prodigal  child  all  his  portion,  lest  he  spend  it  in 
riot;  nor  to  the  lusty  gallant  always  health,  that  his  inward  man 
may  be  cured,  while  the  outward  is  diseased,  that  the  sins  of  his 
soul  may  be  lessened,  while  the  sores  of  his  flesh  are  increased. 

As  the  learned  physician  procureth  his  patient  a  gentle  ague, 
that  he  may  cure  him  of  a  more  dangerous  disease,  ut  curet  spas- 
mum  procurat  febrim :  so  the  spiritual  physician  of  our  soul  often 
induces  what  he  does  not  desire,  in  order  ta  effect  what  he  does 
desire;  he  doth  often  cross  our  suits,  a  work  contrary  to  mercy,  that 
so  he  may  show  his  greater  mercy;  and  albeit,  in  the  time  of  the 
shower  we  cannot  see  through  the  cloud,  yet  in  the  end  we  shall 
find  it  was  for  our  weal,  saying  with  the  Psalmist,  "  It  was  good  for 
me  that  I  have  been  in  trouble.'' 

Again,  God  will  not  give,  when  we  shall  ask  good  things  for  bad 
ends  according  to  that  of  St.  James,  "  Ye  lust  and  have  not,  ye 
ask  and  receive  not,  because  ye  ask  to  consume  it  on  your  lusts." 
As  some  desire  to  be  great,  that  their  neighbour  may  be  little, 
whereas  they  should  desire  goods  of  the  world  to  do  good  in  the 
world,  and  some  desire  the  gifts  of  the  body,  not  to  serve  God,  or 
preserve  the  State,  but  to  be  tall  in  tipling,  and  strong  in  drinking. 
And  some  desire  the  gifts  of  the  mind,  as  learning  and  understand- 
ing, not  for  instruction  of  God's  people,  but  for  destruction  of  the 
Church ;  as  the  Schismatics  in  their  factious  invectives  against  the 
present  government,  contrary  to  Christ,  for  he  made  of  two  one, 
but  they  make  of  one  two.  Christ  conjoined  Jews  and  Gentiles, 
and  made  them  one  Congregation ;  but  they  perceiving  the  Church 
at  unity  within  itself,  divide  the  coat  of  Christ  without  seam,  as 
Augustine  of  the  Donatists  in  his  171st  Epistle. 

So  that  it  is  ordinary  with  God  for  these  causes,  and  the  like,  to 
give  a  curst  cow  short  horns,  and  to  dismiss  impudent  beggars  with- 
out an  alms,  because  they  beg  amiss.  For  all  that  is  of  the  world, 
as  the  lust  of  the  flesh,  the  lust  of  the  eyes,  and  pride  of  life,  is  not 


518  TUE   OFFICIAL   CALENDAR    OF   THE    CHURCH. 

of  the  Father,  it  is  no  gift  for  a  Father  to  give,  saith  St.  John.  It 
is  not  quid,  but  a  nothing,  and  therefore  not  within  the  large  com- 
pass of  "  whatever  ye  shall  ask." 

It  is  true  that  the  blessed  Virgin  did  ask  wine  of  Christ,  and 
James  and  John  desired  that  one  of  them  might  sit  at  his  right 
hand,  and  the  other  at  his  left  in  his  kingdom ;  and  in  another 
jolace  they  desired  fire  from  heaven,  and  yet  Christ  saith  in  my 
text,  "  hitherto  have  ye  asked  me  nothing ;"  because  these  things 
were  bad  things,  at  least  not  good  things  for  them. 

But  if  we  shall  ask  good  things  and  for  good  intents,  according 
to  the  goodwill  of  our  Father,  he  will  bestow  them  upon  us,  how- 
soever he  defer  our  suit  for  a  time  :  first,  that  we  may  desire  magna 
magne,  great  things  with  great  earnestness,  as  our  Saviour  declares 
in  the  parables  of  the  importunate  friend,  Luke  xi.,  and  importunate 
widow,  Luke  xviii.  Secondly,  that  God  hereby  might  the  more 
commend  his  benefits  and  blessings,  for  that  which  is  easily  got  is 
soon  forgot.  Thirdly,  God  hears  not  all  men  at  all  times  for  all 
things,  lest  we  should  imagine  that  he  grants  our  requests  out  of 
fatal  necessity,  not  as  a  loving  father  out  of  liberal  bounty. 
Fourthly,  God  doth  often  deny  the  same  thing  that  we  crave,  that 
he  may  confer  upon  us  better  things. 

Fifthly,  God  hears  our  prayers  in  spiritual  things,  albeit  we  do 
not  instantly  feel  so  much ;  as  a  traveller  after  meat  recovereth  his 
strength  to  travel  further,  although  he  eat  sometime  without  any 
taste  or  appetite ;  so  meditations  and  prayers,  which  administer 
both  fuel  and  flame  to  devotion,  incite  in  us  some  spiritual  strength, 
howsoever  for  a  time  we  feel  little  spiritual  solace.  So  that  in  con- 
clusion, if  we  continue  devout,  we  shall  assuredly  find  our  Saviour's 
promise  to  be  most  true,  "  Whatsoever  you  shall  ask  the  Father  in 
my  name,  he  will  give  it  you." 

The  second  main  point  of  this  Scripture  to  be  further  examined, 
is,  of  whom  we  must  ask,  to  whom  we  must  pray  ? 

1.  That  he  be  able  to  help. 

rru    rti       ^       n  -n     i      i  (  2.  That  he  be  willing  to  help. 

The  Churcn  of  Endand  \  c,  ^^^    .   ^      •,  ^ 

,  .  IT     ^       13.  That  he  be  such  an  one  as  may 

renuireth     especially     four/ 

T^-        -1  \  hear  our  prayers, 

conditions  m  such  a  one :      J  .  mi    .  i  i      ^      i     i    ^        i     i 

S  4.  That  he  understand  what  we  lack 

better  than  ourselves. 

If  these  things  are  to  be  found  in  any  other,  saving  only  God, 
then  we  may  call  upon  some  other  besides  God.  If  not,  to  worship 
old  saints  is  to  make  new  gods.     Praying  unto  dead  men  is  dis- 


THE   FIFTH    SUNDAY   AFTER   EASTER.  519 

honourable  to  the  living  God,  a  speech  highly  taxed  by  Bellarmine 
in  the  rough  of  his  rhetoric,  yet  handled  gently  with  the  fist  of  his 
logic ;  for  himself  being  a  Jesuit,  is  ashamed  of  the  blasphemous 
phrases  used  in  the  Roman  Missals,  as,  Maria  mater  gratise,  sancte 
Petre  miserere  mei,  salvo  me,  aperi  mihi  aditum  coeli,  &c.  "  These 
are  our  words  indeed,  but  our  meaning  is  not  so,"  saith  he,  that 
the  Virgin,  or  Peter,  or  any  Saint  should  confer  upon  us  any  grace 
in  this  life,  or  glory  in  the  next ;  the  which  is  acknowledged  also 
by  the  Rhemists  in  their  annotations  upon  the  first  of  Timothy  ii. 
5,  Herein  agreeing  with  Aquine  and  other  schoolmen,  affirming 
that  our  prayers  are  to  be  made  to  God  alone,  as  they  are  to  be 
fulfilled  by  Him,  but  unto  the  Saints,  as  mediated  by  them :  yet 
St.  Paul  saith  expressly,  "  there  is  one  God,  and  one  Mediator  be- 
tween God  and  man,  the  man  Christ  Jesus."  And  St.  John,  "If 
any  man  sin,  we  have  an  advocate  with  the  Father,  Jesus  Christ 
the  just,  and  he  is  the  propitiation  for  our  sins  ;"  and  my  text  here, 
"  whatsoever  ye  shall  ask,"  not  in  Marie's  or  Peter's  name,  but  "in 
my  name,  &c." 

The  Papists  have  coined  three  distinctions  for  answering  to  these 
three  places  ;  unto  that  of  Paul,  they  say,  Christ  is  the  sole  medi- 
ator of  redemption,  but  not  of  intercession,  "we  need  a  mediator  of 
intercession  unto  Christ  the  mediator  of  redemption,"  Bernard: 
but  this  distinction  will  not  serve,  because  Paul  in  that  text  speaks 
of  prayer  and  intercession,  as  it  is  apparent  in  the  beginning  of  the 
Chapter ;  "  I  exhort  you  that  first  of  all  prayers,  supplications,  in- 
tercessions, and  giving  of  thanks  be  made  for  all  men." 

To  that  of  St.  John ;  "  If  any  man  sin,  we  have  an  advocate," 
&c.  Their  answer  is,  that  Christ  is  our  chief  Advocate,  Saints 
and  Angels  are  secondary :  but  Augustine,  citing  this  Scripture, 
saith,  if  St.  John  had  ofi'ered  himself  to  be  an  advocate,  as  Parme- 
nian  placed  the  Bishop  between  God  and  the  people,  he  should 
have  been  no  good  Apostle,  but  Antichrist,  for  the  word  Advocate 
is  borrowed  of  lawyers,  and  signifieth  him  only  that  doth  plead  the 
justice  of  his  client's  cause.  A  stranger  in  the  Court  may  become 
a  petitioner  unto  the  Judge,  and  intreat  favour  for  the  person 
guilty,  but  advocates  are  proctors  and  patrons  of  their  clients,  as 
civilians  tell  us,  and  therefore  though  Angels  in  heaven  and  Saints 
on  earth  are  petitioners  in  our  behalf  to  God,  yet  Christ  alone  is 
our  Advocate,  who  can  plead  his  justice  bestowed  upon  us ;  for 
Christ  is  our  advocate,  in  that  he  is  the  reconciliation  for  our  sins: 
"  If  any  man  sin,  we  have  an  advocate  with  the  Father,  Jesus 
Christ  the  righteous,  and  he  is  the  reconciliation  for  our  sins;"  as 


520  THE    OFFICIAL   CALEXDAR    OF   THE    CHURCH. 

if  St.  John  slioulcl  argue  thus  ;  he  which  must  be  an  advocate,  must 
first  of  all  be  a  reconciliation  for  us,  no  Saints  can  be  a  reconcilia- 
tion for  us,  ergo,  no  Saints  can  be  advocates. 


The  last  distinction  is  Bellar 

ine's,  intimating  that  a  mai 

ay  become  mediator  betweei 

disagreeing  parties  three  -R-ays 


j'l.  By  declaring  which  hath  wrong,  and  so 
there  is  no  other  controversy,  for  Protestants 
anil  Papists  agree,  that  God  is  the  party 

.     ,     •   ,-      i-        i.1    i.  grieved, 

mine's,  intmiatin-  that  a  man  ,  ^'-^  ■       ^j^^  creditor  for  the  debtor,  and 

may  become  mediator  between         ^./ciirist  alone  is  our  Mediator. 

3.  By  desiring  the  Creditor  to  forgive  the 
debtor,  and  in  this  sense,  saith  he,  Saints 
and  Angels  are  our  mediators. 


I  answer,  that  this  distinction  is  contrary  to  the  doctrine  of  their 
schools,  and  practice  of  their  Church  ;  Aquin  doth  avow  that  our 
prayers  are  effectual  by  the  merits  of  Saints ;  and  Bonaventura, 
that  Mary  can  and  may  by  the  right  of  a  mother  command  her  Son 
Christ :  and  Giselbertus ;  Maria  consolatio  infirmorum,  redemptio 
captivorum,  liberatio  damnatorum,  salus  universorum:  ''Mary,  the 
consolation  of  the  weak,  the  redemption  of  captives,  the  liberation 
of  the  condemned,  the  safety  of  all :"  and  Ozorius  the  Jesuit, 
Caput  gratife  Christus,  Maria  collum,  quia  omnis  in  fluxus  a  capite 
per  collum  derivatur;  "  Christ,  the  head  of  grace,  Mary,  the  neck, 
for  every  influx  from  the  head  is  derived  through  the  neck  ;"  and 
so  Christ  in  his  kingdom  of  glory  continueth  in  subjection  unto  his 
mother ;  it  is  Mary  that  doth  bruise  the  serpent's  head,  ipsa  con- 
teret  caput,  as  their  new  Bible  corrected  and  allowed  by  the 
Tridentine  Council,  although  (as  Ribera  confesseth  ingenuously) 
the  Hebrew  text,  the  Chalde  Paraphrase,  the  translation  of  the 
Scptuagint,  and  all  good  Latin  copies  read  otherwise. 

And  as  for  their  practice,  Christ  in  their  public  prayers  and  pri- 
vate devotions  is  made  a  mediator  by  the  patronage  of  Apostles, 
intercession  of  martyrs,  intervention  of  Confessors,  by  the  blood  of 
St.  Becket,  by  the  help  of  St.  Rook,  by  the  merits  of  all  Saints. 
And  howsoever  they  brag,  that  the  conclusion  of  all  their  Collects 
is  per  Jesum  Christum  dominum  nostrum ;  yet  indeed  they  make 
Christ  but  half  a  mediator  and  advocate.  Whatsoever  the  Jesuit 
prates  in  the  schools,  this  the  people  practice  in  the  Church,  hold- 
ing angels  and  saints  immediate  mediators,  able  to  satisfy  and  to 
save,  perverting  the  whole  Psalter  of  David  with  Te  Deum,  Bene- 
dictus,  Quicunque  vult,  Nunc  diraittis,  all  to  the  honour,  or  rather 
indeed  to  the  dishonour  of  the  blessed  Virgin. 

Moreover,  if  we  shall  admit  every  particular  saint  in  the  Pope's 
Calendar  for  a  mediator  and  advocate,  we  shall  not  only  worship 


THE   FIFTH    SUNDAY   AFTER   EASTER.  521 

unknown  gods,  as  Paul  told  the  Athenians,  Acts  xvii.  23,  but  also 
unknown  men.  For  it  is  doubted,  and  by  Papists  of  best  note, 
whether  there  were  any  St.  George,  St.  Christopher,  St.  Catherine ; 
Cardinal  Bellarmine  doth  confess  that  the  legends  of  these  three 
saints  are  uncertain  and  apocryphal,  according  to  the  censure  of 
Pope  Gelasius  ;  and  Cossar  Baronius  hath  acknowledged  as  much 
of  Quiriacus  and  Julitta,  declaring  plainly,  that  their  acts  are 
written  either  by  fools  or  heretics,  and  in  his  annotations  upon  the 
Roman  martyrology,  23d  April,  he  takes  up  Jacobus  de  Voragine, 
for  his  leaden  legend  of  our  English  George. 

I  think  the  Papists  in  great  anger  and  malice  to  the  State  have 
robbed  England  of  her  saint.  St.  Dennis  is  for  France,  St.  James 
for  Spain,  and  other  saints  are  allowed  and  allotted  for  other 
countries,  only  poor  England  is  bereaved  of  her  George  ;  they  leave 
none  but  God  to  revenge  all  our  quarrels,  as  we  pray  in  our 
Liturgy,  "  Give  peace  in  our  time,  0  Lord,  because  there  is  none 
other  that  fighteth  for  us,  but  only  thou,  0  God."  For  which  honour 
and  favour  all  English  hearts  are  bound  heartily  to  thank  them. 

But  grant  that  all  the  saints  in  the  Pope's  Calendar  were  some- 
time men  living  on  earth,  and  now  blessed  souls  in  heaven  ;  how 
shall  we  know,  whether  they  know  the  particular  wants  of  every 
particular  man  ?  Our  prayer  is  a  lifting  up  of  the  mind,  and  pouring 
out  of  our  soul  before  God ;  not  a  labour  of  the  lips  only,  but  an 
inward  groaning  of  the  spirit ;  now  saints  and  angels  understand 
not  the  secrets  of  our  thoughts,  only  God  trieth  the  very  heart  and 
reins,  and  therefore  we  must  invocate  God  alone. 

Again,  suppose  they  did  know  the  meaning  of  the  soul,  yet  to 
worship  and  invocate  them  is  derogatory  to  the  gracious  promise 
of  Christ  in  the  text,  "  verily,  verily,  I  say  unto  you,"  &c.  Christ 
is  the  master  of  bequests  in  the  court  of  heaven  ;  there  is  no  need 
(as  Chrysostom  speaks)  of  any  porter,  or  mediator,  or  minister,  but 
say  thou  thyself.  Lord  have  mercy  upon  me,  and  God  will  be  pre- 
sent; while  thou  art  yet  praying,  he  will  say,  I  am  come. 

Thus  I  have  showed  whom  we  must  ask,  namely  God  alone,  not 
the  Father  only,  but  the  Son  and  Holy  Ghost  also ;  for  albeit. 
Father  be  taken  here  personally  for  the  first  person  in  the  Trinity, 
yet  being  a  word  of  relation,  it  implieth  the  Son,  and  the  Father 
and  the  Son  are  not  without  the  Spirit:  we  cannot  consider  God 
the  Father  but  in  the  Son,  and  the  Son  makes  us  his  children  by 
the  Holy  Ghost,  called  the  Spirit  of  adoption,  and  the  Spirit  of  the 
Son  crying  in  our  hearts,  Abba  Father ;  and  therefore  we  must  pray 
to  God  the  Father  in  the  name  of  God  the  Son,  by  the  powerful 

35 


522  THE    OFFICIAL   CALENDAR   OF   THE    CHURCH. 

assistance  of  the  Holy  Ghost.  And  to  what  person  soever  the 
prayer  is  directed  in  word,  we  must  always  remember  to  include 
the  rest  in  mind,  neither  confounding  the  persons  nor  dividing  the 
substance,  as  Athanasius  in  his  creed.  If  this  one  principle  were 
well  understood,  it  would  be  no  difficulty  to  conceive  how  Christ 
may  both  pray  for  us,  and  in  us,  and  be  prayed  to  of  us.  He 
prayeth  for  us,  as  our  advocate ;  in  us,  by  his  Holy  Spirit ;  prayed 
to  of  us,  as  our  everlasting  Father,  Isa.  ix.  6,  therefore  saith  Au- 
gustine, we  pray  to  him,  by  him,  in  him. 

The  last  point  to  be  considered,  is  how  we  must  ask ;  we  must 
pray  to  God  as  a  Father,  in  the  name  of  Christ  his  Son.  The  first 
clause  teacheth  us  to  pray  with  great  confidence ;  for  what  can  he 
deny  to  us,  who  made  of  us  his  enemies,  servants ;  of  servants, 
sons ;  of  sons,  heirs  ?  Gal.  iv.  7,  and  yet  with  all  reverence,  for  a 
son  honoureth  his  father :  if  God  then  be  our  Father,  where  is  his 
honour  ?  Mai.  i.  6. 

The  second  clause  forbids  all  presumption  and  swelling  with  an 
opinion  of  our  own  virtue,  for  we  must  not  beg  of  our  Father  in 
our  own  name,  nor  in  any  Saint's  name,  but  in  the  name  of  Christ ; 
and  when  our  suit  is  obtained,  it  is  grace,  not  desert,  it  shall  be 
given  you.  For  as  David  out  of  his  love  to  Jonathan  was  loving 
also  to  Mephibosheth,  although  he  was  deformed  and  lame :  so  God 
is  merciful  unto  us  wretched  and  deformed  sinners  for  Christ's  sake 
in  whom  he  is  well  pleased.  And  the  words,  "In  my  name,"  may 
comfort  us  against  two  great  impediments  in  prayer ;  unworthiness 
and  distrust.  For  when  our  Saviour  saith,  "ask  in  my  name,"  he 
would  have  us  set  his  worthiness  against  our  unworthiness,  and  his 
promise  against  our  distrust,  insomuch  that  a  Christian  soul  may 
dispute  with  God  after  this  manner :  0  most  gracious  Lord  God, 
thou  hast  said  it,  and  thy  blessed  Son  hath  sworn  it,  "  Ask  and  ye 
shall  have."  At  this  instant  I  arrest  thy  promise,  beseeching  thee 
most  humbly  to  pardon  all  my  sin  ;  the  matter  of  this  suit  is  expe- 
dient for  me  to  crave,  and  fit  for  thee  to  give.  And  I  desire  it  for 
good  ends,  according  to  thy  goodwill ;  and  as  for  the  manner  of 
my  petition,  I  beg  it  as  a  dutiful  child,  of  thine  hands  alone  who 
art  a  most  merciful  Father,  willing  and  able  to  grant  my  request, 
and  to  ponder  aright  the  voice  of  mine  humble  desire,  and  that  not 
in  mine  own,  but  in  his  name  who  came  into  the  world  to  save  sin- 
ners, of  which  I  am  chief.  Thou  wilt  not  the  death  of  a  sinner, 
and  he  will  the  life  of  a  sinner.  0  Father  of  compassion,  and  God 
of  mercy,  whose  word  is  a  will,  and  whose  will  is  a  power,  who  dost 
promise  nothing  but  that  Avhich  thou  dost  purpose,  and  purpose 


SUNDAY   AFTER   ASCENSION   DAY. 


523 


nothing  but  that  which  thou  dost  perform ;  suffer  me,  I  pray  thee, 
"which  am  dust  and  ashes,  to  speak  a  few  words  unto  thy  mercy. 
Lord,  if  thou  wilt  not  the  death  of  a  sinner,  what  necessity  is  there 
that  I  should  be  damned  ?  and  if  thou  desire  that  a  sinner  should 
be  converted,  what  difficulty  is  there  that  I  should  be  saved  ? 

No,  no,  good  God,  the  devil  trembleth  at  thy  presence,  and  if  all 
the  sins  of  ten  thousand  worlds  were  balanced  with  the  least  of  thy 
mercies,  they  could  hold  no  weight,  much  less  can  the  wickedness 
of  one  poor  soul  sway  thy  powerful  and  ever-merciful  will. 

0  sweet  Saviour,  I  believe  that  verily,  which  thou  sayest  here, 
verily,  verily,  I  have  asked  the  Father,  and  the  spirit  witnesseth  to 
me  that  the  Son  hath  obtained  my  suit :  because,  0  God,  it  is  easy 
to  thy  power,  and  usual  to  thy  mercy,  and  agreeable  to  thy 
promise :  "  Verily,  verily,  I  say  unto  you,  whatsoever  ye  shall  ask 
the  Father  in  my  name,  he  will  give  it  you." 


1  Peter  iv.  T.- 


St. Peter  in  this 
one  text  exhorteth 
unto  many  duties, 
and  those  concern- 
ing 


Our  neigh- 
bours, i 


THE   EPISTLE. 

-"  The  end  of  all  things  is  at  handy  he  ye  therefore 
sober y  and  watch  unto  prayer.'' 

{Sobriety. 
Watchfulness. 
Prayer. 
'Thought;   "Above   all  things  have  fervent 

love  among  yourselves,"  verse  8. 
Deed ;  "  Be   ye  harmonious  one  to  another 

without  grudging,"  verse  9. 
Word;   "As  every  man  hath  received  the 
gift,  even  so  minister  the  same,"  &c.  verse 
10,  11. 
God,  "  That  God  in  all  things  may  be  glorified  through 
Jesus  Christ,"  &c. 

All  which  exhortations  he  doth  raise  from  this  one  ground,  that 
"the  end  of  all  thino;s  is  at  hand." 

{ Finis  consummans,  according  to  that  of  the  wise  man, 
"  Hear  the  end  of  all,  Fear  God,  and  keep  his  com- 
mandments." 
Finis  consumens,  as  in  this  place,  "  The  end,"  that  is 
the  destruction  of  the  world,  and  of  all  things  in  the 
world,  is  at  hand.  We  are  they  upon  whom  the  ends  of 
the  world  are  come:  so  St.  Peter  expounds  himself, 
V.  5,  "  Christ  is  ready  to  judge  the  quick  and  dead," 
the  particular  death  of  every  man  severally,  the  general 
doom  of  all  men  and  all  things  jointly.     "Thy  end, 

[     and  the  end,  is  at  hand,  be  ye  therefore  sober," 


Now  there  be  two 
kinds  of  end : 


524  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 

^•Is  at  hand."  That  Christ  will  come  to  judgment  is  certain, 
when  he  shall  come  most  uncertain :  see  before,  Gospel  2d  Sunday 
in  Advent:  but  his  coming  cannot  be  far  off,  "Yet  a  very  little 
while,  and  he  that  shall  come,  will  come,  and  will  not  tarry."  For 
as  a  man,  who  is  a  little  world,  so  the  world  which  is  a  great  man, 
hath  his  infancy,  childhood,  youth,  middle  age,  old  age.  The  time 
(saith  Augustine)  from  Adam  to  Noah  was  the  world's  infancy, 
from  Noah  to  Abraham  his  childhood,  from  Abraham  to  David  his 
youth,  from  David  to  the  Captivity  of  Babylon  his  middle  age,  from 
the  Captivity  of  Babylon  unto  Christ  his  old  age,  from  Christ  unto 
the  end  of  all  things,  his  dotage.  For  ever  since  the  world  hath  as 
it  were  gone  upon  crutches,  and  therefore  now  cannot  stand  long. 
If  St.  John's  age  was  the  "last  hour,"  then  our  times  are  surely 
the  last  minute.  Let  not  Atheists  ask,  "  Where  is  the  promise  of 
his  coming?  for  the  Lord  is  not  slack  concerning  his  promise,  (as 
they  count  slackness)  but  is  patient  toward  us,  and  would  have  no 
man  to  perish,  but  would  have  all  men  come  to  repentance.  But 
the  day  of  the  Lord  will  come  as  a  thief  in  the  night,  in  which  the 
heavens  shall  pass  away  with  a  noise,  and  the  elements  shall  melt 
with  heat,  and  the  earth  with  the  works  that  are  therein  shall  be 
burnt  up ;  seeing  therefore  that  all  these  things  must  be  dissolved, 
what  manner  of  persons  ought  we  to  be  in  holy  conversation  and 
godliness  ?"  Almighty  God  hath  already  whet  his  sword  and  bent 
his  bow  and  made  it  ready ;  now  (saith  Gregory)  the  longer  his 
draught,  the  stronger  his  shoot.  His  feet  are  of  wool,  but  his 
hands  of  iron ;  he  is  long  in  coming,  but  when  he  doth  come  he 
will  strike  home:  bruising  his  enemies  with  a  rod  of  iron,  and 
breaking  them  in  pieces  as  a  potter's  vessel.  Oppress  not  your 
hearts  with  surfeiting  and  drunkenness,  as  Christ,  but  be  sober 
and  watch  unto  prayer,  as  our  Apostle,  lest  that  day  come  on  you 
at  unawares. 

There  is  so  great  agreement  between  sober  men  and  wise,  that  I 
make  no  difference  between  them  in  this  text ;  only  note  St.  Peter's 
order,  first  we  must  be  sober,  and  then  watching  in  prayer.  A 
drunken  man  is  unfit  for  every  good  office,  that  therefore  we  may 
watch,  it  is  necessary  we  should  be  sober ;  and  that  we  may  pray, 
we  must  watch  also.  Some  will  be  sober  and  yet  not  watch,  others 
will  watch,  but  not  to  pray  for  themselves,  but  to  prey  upon  others. 
Some  will  pray,  but  their  spirits  are  sleepy.  This  exhortation  then 
is  fit  and  full,  "  Be  ye  sober  and  watch  unto  prayer." 

"  Watch."  The  best  remedy  for  the  sweating  sickness  is  to  have 
a  good  keeper  who  will  not  suffer  us  to  sleep ;  so  watchfulness  is 


SUNDAY   AFTER   ASCENSION    DAY.  525 

the  best  keeper  of  our  drowsy  souls.  He  that  is  sober  and  awake 
hath  his  wits  about  him  always,  both  to  defend  himself  and  oiFend 
his  adversary.  '-'  We  are  the  children  of  light,  and  children  of  the 
day ;  we  are  not  of  the  night,  neither  of  darkness ;  therefore  let  us 
not  sleep  as  others  do,  but  let  us  watch  and  be  sober." 

r  Tenement. 
And  that  in  regard  of  our  J  Landlord. 

I  Enemies. 

He  that  dwells  in  a  ruinous  house  dares  not  sleep  in  a  tempestu- 
ous night,  lest  it  fall  upon  him,  or  lest  thieves  dig  through  his  walls 
and  rob  him :  our  bodies  in  which  our  souls  dwell  are  earthly  taber- 
nacles, as  houses  of  clay,  whose  foundation  is  in  the  dust,  every 
storm  of  trouble  doth  impugn,  every  little  disease  impair  the  state 
of  this  our  city. 

Good  cause  then  have  we  to  watch  and  pray,  lest  our  house  fall 
suddenly,  and  the  fall  thereof  be  great.  And  so  much  the  rather, 
because  we  know  not  when  our  great  Landlord  will  come  to  reckon 
with  us.  Other  farmers  know  certainly  the  term  of  their  lease,  but 
every  man  is  God's  tenant-at-will,  he  may  put  us  out  of  house  and 
home  when  he  list.  Again,  Cathedral  Churches  and  Colleges 
usually  let  leases  of  houses  for  three  lives  :  but  God  never  demiseth 
any  tenement  longer  than  for  one  life,  the  which  being  expired, 
shall  never  be  renewed  again.  He  will  not  suffer  us  to  dwell  in 
any  of  his  houses  above  threescore  and  ten,  if  happily  some  few 
continue  fourscore  years,  their  term  is  exceeding  long,  and  yet  of 
all  this  time  they  cannot  be  secured  one  half  hour,  for  our  enemies 
are  many  and  mighty  which  assault  this  earthly  tent  and  tenement 
daily. 

"Ferro,  peste,  fame,  vinclis,  algore,  calore, 
Mille  modls,  miseros  mors  rapit  una  viros." 
Sword,  famine,  pestilence  and  chains 
The  burning  heat,  the  cold  with  numbning  pains, 
A  thousand  ministers  death's  nod  obey. 
And  hasten  mortals  from  these  realms  of  day. 

Seeing  then  our  enemies  are  so  strong,  and  our  houses  so  weak, 
the  coming  of  our  landlord  unknown,  and  the  term  of  our  lease 
uncertain,  let  us  be  sober  and  watching  in  prayer. 

Three  things  especially  move  men  |  •      I     ,. 

1     o  ''  -{  necessity  V  of  prayer, 

to  pray,  namely  the  |  ^^.^.^^  -^  (       ^    -^ 


526  THE   OFFICIAL   CALENDAR   OF   THE    CHURCH. 

Christ  saitli  in  the  plural  number,  "pray  ye;"  but  speaking  of 
alms  and  fasting  in  the  same  chapter,  he  doth  use  the  singular 
number  especially,  when  thou  givest  thine  alms,  and  when  thou 
fastest :  all  must  not  give  alms,  because  some  be  poor  and  cannot, 
and  all  must  not  fast,  because  some  are  weak  and  may  not,  there- 
fore give  thou,  and  fast  thou,  but  pray  ye.  All  men  may  pray, 
therefore  all  men  must  pray.  For  albeit  our  heavenly  Father 
knoweth  our  need  before  we  pray,  yet  we  must  ask  to  fulfil  his 
command. 

"  Call  upon  me  in  the  time  of  trouble."  Secondly,  that  hereby 
we  may  acknowledge  him  to  be  the  giver  of  every  good  and  perfect 
gift.  Thirdly,  that  we  may  find  ease  by  pouring  of  our  souls  before 
the  Lord,  according  to  that  of  the  Psalmist,  "  Commit  thy  suit  to  the 
Lord,  and  put  thy  trust  in  him,  and  he  shall  bring  it  to  pass."  So 
that  there  is  a  double  oportet  in  prayer,  the  one  necessitatis,  and 
the  other  officii.  Prayer  is  needful  in  respect  of  our  duty  to  God, 
for  he  made  all  other  creatures  for  man,  and  man  for  himself,  that 
he  might  be  "glorified  in  all  things  through  Jesus  Christ."  And 
needful  in  respect  of  our  own  necessity,  for  faith  is  the  key  Avhich 
openeth  the  cofi"ers  of  God's  treasure,  and  prayer  is  the  hand  to 
draw  it  out.  "  Ask  and  ye  shall  have,  seek  and  ye  shall  find, 
knock  and  it  shall  be  opened  unto  you."  See  Gospel  appointed  for 
the  last  Sunday. 

Wherefore  seeing  every  man  may  pray,  and  must  pray,  let  us  be 
watching  in  prayer,  not  in  one,  but  in  many  prayers,  assiduous  and 
frequent  in  devotion,  and  that  not  with  a  drowsy,  but  with  a  wak- 
ing spirit,  "watch  in  prayers."  See  before,  Cum  spiritu  tuo,  and 
Sursum  corda. 

"But  above  all  things  have  fervent  love."  For  he  that  hath 
love,  will  be  sober  and  watch  in  prayer,  lest  in  disorder  he  might 
haply  Avrong  his  neighbour.  He  that  hath  love,  will  be  generous, 
and  that  Avithout  grudging.  He  that  hath  love,  "  will  as  he  hath 
received  the  gift,  even  so  minister  the  same,  that  God  in  all  things 
may  be  glorified  through  Jesus  Christ."  See  Epistle  for  Quin- 
quagesima  Sunday. 

"'  Love  shall  cover  the  multitude  of  sins."  He  doth  not  mean 
that  charity  covereth  our  own  sin,  but  the  trespasses  of  others,  and 
that  not  before  God,  but  before  men  only.  For  our  Apostle  doth 
allude  unto  that  of  Solomon.  "  Hatred  stirreth  up  strife,  but  love 
covereth  all  trespasses.  A  rule  concerning  our  civil  life,  teaching 
us  not  to  be  curious  or  cruel  in  cxaminins:  the  faults  of  our  breth- 
ren,  but  rather  to  dissemble  many  things  amiss,  "  forgiving  one 


SUNDAY  AFTER   ASCENSION   DAY. 


527 


another,  even  as  God  for  Christ's  sake  forgave  us."  And  therefore 
the  glosses  of  Papists  upon  this  text,  "  Love  shall  cover  the  multi- 
tude of  sins"  (in  futuro  judicio  ne  pateant  aterntB  ultimi,  "  Chari- 
table works  of  mercy  cause  remission  of  sins  in  the  sight  of  God," 
operit,  id  est,  condonari  facit  a  Deo,  ne  sit  quod  puniat  Deus)  are 
both  impious  and  unprofitable. 

Whereas  it  is  objected,  "  Many  sins  are  forgiven  her,  for  she 
loved  much,"  answer  is  made,  that  our  Saviour's  argument  is  not 
from  the  cause  to  the  effect,  but  from  the  effect  to  the  cause :  many 
sins  are  forgiven  Mary,  therefore  she  loved  much,  as  the  words  fol- 
lowing intimate,  "  to  whom  a  little  is  forgiven,  he  doth  love  a  little." 
Our  love  towards  others  is  not  the  cause  of  God's  love  toward  us : 
but  contrariwise,  God's  love  is  the  cause  of  our  love.  When  he 
doth  forgive  many  sins,  and  give  much  grace,  then  we  love  much, 
and  cover  a  multitude  of  sins  in  others.  If  he  forgive  but  a  few 
sins,  and  give  but  little  grace,  then  we  show  but  little  mercy.  For 
as  a  man  walking  under  a  Avail  in  a  cold  sunny  day  is  heated  of 
the  wall  which  first  received  heat  from  the  sun :  so  he  that  showeth 
mercy  to  others,  hath  first  received  mercy  from  God.  And  this 
our  blessed  Saviour  declareth  in  the  parable  of  the  two  debtors  (as 
St.  Ambrose  notes)  according  to  man  he  trespasseth  more,  who  did 
owe  more ;  but  by  the  mercies  of  the  Lord,  the  case  is  altered,  he 
loves  more,  which  ought  more,  when  his  debt  is  forgiven.  How 
every  man  ought  to  minister  according  to  the  measure  of  his  gift 
and  ability,  see  Epistle,  2d  and  3d  Sundays  after  Epiphany. 


THE  GOSPEL. 


John  xvi.  26 '^^  Wlien  tJie  Comforter  is  corne,  ivhom  I  will  send 

unto  you  fr 0711  the  Father^'"  cj-c. 


White :  "  when  the  Com- 
forter is  come,"  &c. 


This  speech 
of    Christ    is 
like  the  check-' 
er,  half 


Black :  "  These  things  have  I  said 
unto  jou,  because  ye  should  uot 
be  offended."  Forctellin,:^  the 
manifold  afflictions  of  his  follow- 
ers, in  that  enemies  of  holy  reli- 
gion shall 


\  Descrying  the  whole  sacred  Trinity, 
"  I  will  send  the  Spirit  from  the 
Father." 
Describing  the  Holy  Ghost  in  par- 
ticular, "the  Comforter,  the  Spirit 
of  truth,  proceeding  from  the  Fa- 
ther," &c. 

f  Intentionally  kill  their 
soul:  "they  shall  ex- 
communicate you." 
ietually  destroy  the  body : 
"  yea  the  time  shall  come 
that  whosoever  killeth 
you,  will  think  that  he 
doth  God  service." 


.528  THE    OFFICIAL   CALENDAR    OF   THE   CllUIlCn. 

Pctrus  Tenorius  Archbishop  of  Toledo,  having  a  long  time  con- 
sidered the  Aveighty  reasons  on  each  side  uhctlicr  King  Solomon 
was  damned  or  saved,  in  fine,  caused  him  to  be  painted  upon  the 
■walls  of  his  chapel  half  in  hell,  and  half  in  heaven.  This  picture 
is  a  lively  representation  of  a  Christian,  in  respect  of  his  manifold 
troubles  he  seems  half  in  hell :  again,  having  tasted  the  first  fruits 
of  the  spirit,  he  is  half  in  heaven.  Now  the  reason  why  God  hath 
mingled  crosses  and  comfort  together,  are  many :  first,  to  show  the 
difference  between  this  world  and  the  next,  in  the  life  to  come 
we  shall  cither  in  heaven  have  all  comfort  without  any  cross,  or 
else  in  hell  all  crosses  without  any  comfort.  Dives  tormented  in 
that  infernal  flame,  cannot  get  so  much  as  a  drop  of  cold  water  to 
cool  his  tongue;  but  in  this  life  mercy  and  misery,  grief  and  grace, 
trood  and  bad  are  blended  one  with  the  other.  If  we  should  have 
nothing  but  comfort,  earth  would  be  thought  heaven  ;  if  nothing 
but  torment,  hell  would  be  reputed  a  fable.  God  therefore  makes 
us  taste  of  his  Spirit,  and  the  world's  spite,  covering  our  bitter  pills 
with  sweet  sugar,  our  excommunication  with  his  comfortable  com- 
munication, that  our  whole  pilgrimage  might  be  nothing  but  a  sor- 
row's joy. 

Secondly,  God  doth  mingle  these  to  keep  us  in  the  right  way ; 
for  if  we  should  have  nothing  but  comfort,  we  would  be  too  proud ; 
if  nothing  but  the  cross,  too  poor;  but  both  these  together  make  a 
good  temper.  Worldly  trouble  weanetli  us  from  the  vanities  of  this 
life,  spiritual  comfort  makes  us  desire  the  joys  of  the  next,  esteem- 
ing all  things  dung  and  dross  to  gain  Christ. 

Thirdly,  God  doth  add  the  cross  to  comfort  for  the  trial  of  our 
faith  and  patience,  that  in  our  greatest  misery  we  might  stir  up  the 
gifts  of  his  spirit  in  us,  assuring  ourselves  if  God  be  with  us,  nothing 
can  prevail  against  us. 

4  m-  ■•  1  .       /Before  it  come,  "fear." 

AlHiction    and   persecution  V„,,       .    .         '         ,,  ,, 

1  ^,    ,    .  ^      \  , ,,      V*  hen  it  IS  present,  "sorrow, 

doth  bring  unto  the  Avorldly  .^\„,         .     .  '   ,  ,         .     , 

,,        P  1 ,  .  ,.    ^    j\\  lien   it  IS   past,  "hatred  against 

man  a  threelold  incommodity :  /     ,.  \,     '  ° 

•^     (^     his  enem3% 

Bi'.t  the  Comforter  is  a  present  help  against  all  these :  first,  he 
taketh  away  fear  before  trouble :  for  as  fire  doth  harden  the  potter's 
earthen  vessel,  making  it  stiff  and  strong ;  so  when  our  hearts  arc 
inflamed  with  that  heavenly  fire  of  God's  Holy  Spirit,  it  makes  us 
of  an  undaunted  courage,  willing  and  able  to  suffer  tribulation. 
Example  hereof,  St.  Paul,  who,  when  Agabus  foretold  that  the 
Jews  should  bind  him  at  Jerusalem,  and  thereupon  the  brethren 


SUNDAY   AFTER  ASCENSION   DAY.  529 

earnestly  besought  him  that  he  would  not  go  thither,  answered, 
"What  do  ye  weeping  and  breaking  my  heart?  for  I  am  ready  not 
to  be  bound  only,  but  also  to  die  at  Jerusalem  for  the  name  of  the 
Lord  Jesus." 

Secondly,  the  Comforter  doth  allay  present  sorrow,  for  St. 
Stephen  being  full  of  the  Holy  Ghost,  did  make  (saith  Gregory 
Nyssen)  the  ring  of  his  enemies  round  about  him  as  a  crown  to 
his  head,  and  every  stone  they  cast  at  him  as  a  diamond,  enduring 
his  martyrdom  so  cheerfully,  that,  giving  up  his  ghost,  he  laid  his 
head  upon  the  hard  stones  as  upon  a  soft  pillow  to  sleep,  and  that 
sleep  was  the  gate  of  death  and  the  gate  of  life.  "Torments, 
prisons,  nails,  the  irons  glowing  with  heat,  and  even  death  itself, 
the  last  of  penalties,  are  all  but  sport  to  the  Christian."  Prudentius. 

Thirdly,  the  Comforter,  being  the  spirit  of  meekness  and  love, 
takes  from  us  in  our  persecution  all  revenge,  making  us  to  love  our 
enemies,  and  to  bless  them  that  hurt  us  and  hate  us. 

Here  by  the  way  note  the  reason  why  the  Church  allotted  this 
Scripture  for  this  Sunday,  between  the  feasts  of  Christ's  Ascension 
and  Whitsuntide :  Christ  in  his  ascension  promised  to  send  the 
Comforter,  Acts  i.  18,  and  at  Pentecost  he  performed  his  promise, 
Acts  ii.  4.  Again,  Christ  at  his  ascension  enjoined  his  Apostles 
"to  teach  all  nations,''  and  on  Whitsunday  he  gave  them  the 
blessed  Spirit  to  comfort  and  assist  them  in  that  great  and  trouble- 
some business,  that  as  their  preaching  should  procure  tribulation, 
so  the  Comforter  assure  consolation. 

"When  the  Comforter  is  come,  whom  I  will  send  unto  you  from 
the  Father."  These  words  (as  Expositors  observe)  first  point  out 
all  the  three  persons  in  the  sacred  Trinity,  then  point  out,  as  it 
were,  the  person  and  offices  of  the  Holy  Ghost  in  particular.  We 
may  descry  the  three  divine  persons,  in  that  Christ  saith,  "  I  will 
send  the  Spirit  from  the  Father." 

God  the  Father  is  a  Comforter,  even  "  the  father  of  mercies  and 
the  God  of  all  comfort:"  God  the  Son  is  a  Comforter,  even  "the 
consolation  of  Israel:"  how  then  is  God  the  Holy  Ghost  the  Com- 
forter ?  Answer  is  made,  that  as  in  Holy  Bible  works  of  power 
are  ascribed  especially  to  God  the  Father,  and  works  of  wisdom  to 
God  the  Son,  so  works  of  love  to  God  the  Holy  Ghost.  Comfort 
then  being  a  great  work  of  love  toward  us,  is  attributed  principally 
to  the  blessed  Spirit,  "who  doth  help  our  infirmities,  and  maketh 
requests  for  us  with  sighs  which  cannot  be  expressed." 

"Is  come."     Not  in  a  new  place,  for  the  Comforter  is  God,  and 


530  THE   OFFICIAL   CALENDAR   OF   THE   CIIURCn. 

God  is  everywhere :  but  in  a  new  way,  whicli  came  to  pass  on  the 
feast  of  Pentecost,  according  to  that  of  our  Evangelist,  "  the  Holy 
Ghost  was  not  yet  given,  because  that  Jesus  was  not  yet  glorified." 
*'  This  gift  or  mission  of  the  Holy  Ghost,  after  the  glorification  of 
Christ,  was  such  as  had  never  been  before ;  not  that  there  had  been 
no  gift  of  the  Spirit  before,  but  none  like  this."  Aug.  See  Epistle 
for  Whitsunday. 

"Whom  I  will."  How  did  Christ  send  the  Spirit,  when  as  the 
Spirit  did  send  him,  Isa.  xlviii.  16,  "The  Lord  God  and  his  Spirit 
hath  sent  me.  The  Spirit  of  the  Lord  is  upon  me  and  hath  sent 
me  to  preach  good  tidings  unto  the  poor,  to  bind  up  the  broken 
hearted,"  &c.  All  which  our  Saviour  applieth  to  himself,  Luke  iv. 
21,  "This  day  is  the  Scripture  fulfilled  in  your  ears."  Answer  is 
made  by  St.  Jerome,  that  the  Spirit  sent  Christ  juxta  fragilitatem 
carnis  assumptse,  not  as  he  was  God,  but  as  he  was  man.  Again, 
the  redemption  of  the  world  being  opus  ad  extra,  was  common  to 
all  the  three  persons  in  Trinity,  so  God  the  Father  did  send,  God 
the  Holy  Ghost  send,  God  the  Son  himself  sent  himself,  the  Father 
in  respect  of  his  eternal  election,  the  Son  in  respect  of  his  meritor- 
ious passion,  the  Holy  Ghost  in  respect  of  his  eff'ectual  application 
is  author  of  our  salvation.  But  if  we  consider  here  sending  as 
opus  ad  intra ;  God  the  Holy  Ghost  did  not  send  the  Son,  but  the 
Father  and  the  Son  send  the  Holy  Ghost.  The  Father  alone 
begets,  only  the  Son  is  begotten,  and  the  blessed  Spirit  proceeds 
from  both. 

"  Send  unto  you."  Sending  doth  not  always  import  inequality, 
but  order  only,  for  one  equal  may  send  his  fellow  by  consent,  and 
an  inferior  his  better  by  counsel.  See  St.  Aug.  de  Trinit.  lib.  4, 
c.  20.  Lombard,  sent.  lib.  1,  dist.  15.  Thomas  1,  part,  qua^st.  43, 
art.  1,  2,  &c. 

"  From  the  Father."  This  one  clause  doth  overthrow  two  wicked 
assertions,  one  of  Arius,  another  of  the  Greek  Church.  Arius 
affirmed  blasphemously  that  Christ  was  not  Very  God  of  Very  God, 
equal  to  his  Father,  as  touching  his  Godhead :  here  Christ  himself 
tells  us  plainly  that  he  is  coequal,  "I  from  the  Father  will  sen'l," 
making  himself  of  the  same  power  and  authority  to  send.  Again, 
this  clause  doth  abundantly  confute  that  error  of  the  Greek  Church, 
holding  that  the  Holy  Ghost  did  only  proceed  from  the  Father,  and 
not  from  the  Son  :  "  I  from  the  Father  will  send,"  ergo,  the  blessed 
Spirit  proceeded  from  both.  And  so  the  Scripture  calls  him  else- 
where, sometime  the  Spirit  of  the  Father,  as  "  If  the  Spirit  of  him 


SUNDAY   AFTER   ASCENSION   DAT.  531 

that  raised  up  Jesus  from  the  dead  dwell  in  you,"  &c.  Sometime 
the  Spirit  of  the  Son,  "  God  hath  sent  forth  the  Spirit  of  his  Son 
into  your  hearts;  which  crieth  Abba  Father."  And  Rom.  viii.  9, 
"  If  any  man  hath  not  the  Spirit  of  Christ,  the  same  is  not  his." 

Now  then  as  the  Holy  Ghost  is  called  the  Spirit  of  the  Father, 
not  only  because  sent  of  the  Father,  but  also  because  proceeding 
from  the  Father,  (as  Christ  in  the  text,  "  When  the  comforter  is 
come,  whom  I  will  send  unto  you  from  the  Father,  even  the  spirit 
of  truth  which  proceedeth  of  the  Father")  so  likewise  the  spirit  of 
the  Son,  not  only  because  he  is  sent  of  the  Son,  but  also  because 
he  proceeds  from  him  and  receiveth  of  his.  And  therefore  the  first 
Constantinopolitan  Counsel  added  to  the  Creeds  Apostolical  and 
Nicene  this  clause,  that  we  should  believe  in  the  Holy  Ghost,  "  the 
Lord  and  giver  of  life,  who  proceedeth  from  the  Father  and  the 
Son,  who  with  the  Father  and  the  Son  together  is  worshipped  and 
glorified."  As  a  lake  is  derived  from  some  river,  and  the  river 
from  some  fountain,  and  yet  all  is  one  and  the  same  water :  so  the 
Father  as  a  fountain  produceth  the  Son  as  a  river,  the  Father  and 
the  Son  as  a  fountain  and  a  river  produce  the  Holy  Ghost  as  a 
lake :  and  yet  the  Father  and  the  Son  and  the  Holy  Ghost  are  not 
three  Gods,  but  one  God  only. 

"  The  Spirit."  Glorious  Angels  and  blessed  souls  are  both  spirits 
and  holy,  how  then  doth  this  title  distinguish  the  third  person  in 
the  blessed  Trinity  ?  because  God  is  called  the  Holy  Spirit, 
Catexochen,  as  being  the  chief  spirit  and  most  holy  maker  of  all 
created  spirits,  and  giver  of  all  holiness,  from  whom  cometh  every 
good  and  perfect  gift.  Why  this  name  is  attributed  to  the  third 
person  in  Trinity,  rather  than  to  the  first  or  second,  see  before 
the  Creed:  Art.,  "I  believe  in  the  Holy  Ghost." 

"  Of  truth."  It  is  observed  by  Maldonate,  that  truth  among  the 
Hebrews  is  used  sometimes  for  stability,  so  the  Comforter  may  be 
called  "the  Spirit  of  truth,"  in  that  he  shall  abide  with  us  forever, 
John  xiv.  16.  But  I  follow  the  common  current  of  interpreters, 
affirming  that  the  comforter  is  the  Spirit  of  truth,  et  formaliter  et 
efi'ective,  being  himself  truth,  and  leading  us  into  all  truth ;  and 
here  we  must  observe  a  secret  antithesis,  other  spirits  who  despise 
Christ  and  his  Gospel,  are  spirits  of  error,  but  the  Comforter  is  the 
Spirit  of  truth  and  cannot  lie.  This  spirit,  saith  Christ,  shall 
testify  of  me,  and  ye  being  filled  with  this  spirit  shall  witness  also : 
no  man  can  say  that  Jesus  is  the  Lord  but  by  the  Holy  Ghost,  and 
who  is  a  liar,  (saith  our  Evangelist)  but  he  that  denieth  that  Jesus 


532  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

is  Christ  ?  If  his  spirit  dwell  in  you  "  ye  need  not  that  any  man 
teach  you,  but  as  the  same  anointing  teacheth  all  things,  and  it  is 
true  and  not  lying."  All  such  as  want  this  guide  are  tossed  hither 
and  thither  with  every  blast  of  contrary  doctrine ;  but  the  children 
of  God,  led  by  the  spirit  of  truth,  are  like  mount  Sion  which  cannot 
be  removed. 

If  any  shall  ask  whether  the  spirit  shall  teach  every  truth, 
answer  is  made  that  he  leads  us  into  all  knowledge  which  is  meet 
and  necessary  for  us  in  this  present  world.  He  doth  not  deliver 
every  truth  unto  every  man,  nor  all  that  shall  be  known  hereafter 
unto  any  man :  for  in  this  life  we  receive  but  "  the  first  fruits  and 
the  earnest  of  the  Spirit."  Now  the  first  fruits  are  properly  but 
an  handful  or  two  of  corn  to  a  whole  field  containing  many 
furlongs  and  acres  of  ground,  and  the  earnest  in  a  bargain  it  may 
be  is  but  a  penny  laid  down  for  the  paying  of  a  thousand  pounds. 
Here  the  gifts  of  the  spirit  are  by  measure,  "  We  know  in  part, 
and  prophecy  in  part :  but  when  that  which  is  perfect  is  come,  then 
that  which  is  imperfect  shall  be  abolished."  In  this  world  Moses 
saw  but  God's  back,  John  but  his  shade,  but  hereafter  all  that  love 
the  coming  of  the  Lord  shall  see  God  face  to  face.  We  receive  the 
first  fruits  here,  but  in  heaven  we  shall  enjoy  the  full  harvest  of 
our  hopes. 

"  Which  proceedeth  of  the  Father."  The  Papists  too  maintain 
that  all  doctrine  necessary  to  salvation  is  not  contained  in  holy 
Scriptures,  affirm  that  the  Godhead  of  the  Holy  Ghost,  and  the 
proceeding  from  the  Father  and  the  Son  cannot  be  found  in  express 
words  of  the  Bible,  but  only  proved  by  their  unwritten  traditions : 
as  if  the  blessed  spirit  could  not  be  God,  unless  he  be  allowed  of 
the  Church  of  Rome.  We  say  that  Athanasius,  Basil,  Nazianzen, 
Ambrose,  Cyril,  Augustine,  in  their  several  treatises  of  this  one 
point  allege  manifold  testimonies  of  holy  writ,  w^hich  evidently 
demonstrate  the  Holy  Ghost  to  be  God.  I  will  only  name  two : 
the  first  is  Act  v.  3.  "  Then  said  Peter,  Ananias,  why  hath  Satan 
filled  thine  heart,  that  thou  shouldst  lie  unto  the  Holy  Ghost  ?" 
And  then  in  the  next  verse  following,  "thou  hast  not  lied  unto 
men,  but  unto  God."  Upon  which  words  Augustine  and  Ambrose 
reason  thus  :  In  that  Peter  first  named  the  Holy  Ghost  and  inferred 
instantly,  thou  hast  lied  unto  God,  it  is  plain  that  the  Holy  Ghost 
is  called  God. 

The  second  text  is,  1  Cor.  vi.  20.  "  Glorify  God  in  your  body :" 
what  God,  but  the  Holy  Ghost,  whose  temple  our  bodies  are  ?  v. 


SUNDAY   AFTER   ASCENSION   DAT.  533 

19.  "  Your  body  is  the  temple  of  the  Holy  Ghost."  And  there- 
fore Friar  Ferus  honestly  writes,  "It  is  plain  from  the  Scriptures 
that  the  Holy  Ghost  is  God." 

Now  concerning  the  proceeding  of  the  Holy  Ghost  from  the 
Father  and  the  Son,  St.  Augustine  doth  avow  peremptorily  that  it 
is  the  doctrine  of  the  Prophets  and  Apostles,  and  that  he  proves  in 
his  own  judgment  so  sufficiently,  lib.  15,  de  Trin.  c.  26,  that  he 
concludes  in  the  27th  Chap,  of  the  same  book :  "I  have  taught  by 
the  testimony  of  the  Holy  Scriptures,  that  the  Holy  Ghost  proceeds 
from  both." 

And  whereas  the  Papists  in  this  point  are  all  for  the  bare  letter, 
and  express  words,  it  is  plain  that  the  blessed  spirit  proceeds  from 
the  Father,  in  this  text,  and  as  plain  that  he  proceedeth  from  the 
Son,  Rev.  i.  16,  and  xix.  15,  conferred  with  Isa.  xi.  4,  and  2 
Thess.  ii.  8. 

If  any  shall  ask  the  difference  between  begetting  and  proceeding, 
and  why  the  Holy  Ghost  is  not  said  to  be  begotten,  as  well  as  to 
proceed :  I  answer  with  Augustine,  "  Have  faith,  and  there  will  be 
no  question  :"  and  with  Ambrose,  ''It  is  to  be  believed  by  fisher- 
men, not  by  philosophers,  by  publicans,  not  by  logicians  ;  away 
with  arguments,  when  faith  is  wanted."  And  with  our  Evangelist, 
the  spirit  must  teach  us,  and  not  we  the  spirit ;  it  doth  suffice  that 
we  speak  as  he  will  have  us  speak,  namely,  that  the  "  Father  is 
made  of  none,  neither  created,  nor  begotten."  "The  Son  is  of 
the  Father  alone,  not  made,  nor  created,  but  begotten."  "  The 
Holy  Ghost  is  of  the  Father  and  of  the  Son,  neither  made,  nor 
created,  nor  begotten,  but  proceeding." 

"  They  shall  excommunicate  you."  Where  note  that  the  chief 
persecutors  of  Christ  and  his  followers,  are  not  open  Atheists,  or 
Turks,  or  Jews,  but  such  as  hold  great  places  in  the  Church,  Anti- 
Christians  and  pseudo-christians,  and  therefore  this  prophecy  doth 
aim  at  the  present  Church  of  Rome  directly,  whose  cut-throat  div- 
inity consists  especially  in  excommunication  and  killing.  Nay,  the 
Romish  butchers  in  their  hellish  cruelty  go  far  beyond  this  pro- 
phecy, for  they  do  not  only  thrust  the  living  saints  out  of  the 
Church,  but  also  the  dead  at  rest  out  of  the  churchyard.  When 
Harding  wanted  arguments,  he  came  to  this  terrible  threat :  "  I 
advise  you.  Master  Jewel,  and  your  brethren,  not  to  bestow  great 
charges  about  your  tombs  and  places  of  burial,  lest  the  time  come, 
as  most  certainly  it  shall  come  (unless  God  for  our  sins  utterly  for- 
sake our  country)  when  your  carcasses  shall  be  digged  out  again, 
and  served  as  the  carcasses  of  heretics  have  been  many  hundred 


53i  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

years."  As  the  blood  of  Abel  shed  by  Cain,  so  the  bones  of 
Martin  Bucer,  abused  by  these  cannibals,cry  to  God  from  the  earth. 
I  pray  thee  therefore  good  reader  examine  these  words  of  my  text 
attain  and  again,  and  consider  of  ■whom  and  by  "whom,  and  for 
■whom  they  ■were  spoken.  And  kno^w  that  the  clause,  "  whosoever 
killeth  you  will  think  that  he  doth  God  service,  doth  evidently 
demonstrate  that  an  erroneous  conscience  is  no  warrant  for  thee, 
why  thou  shouldst  not  join  with  the  conformable  Protestant  against 
these  bull-mongers,  and  blood-suckers  of  whom  our  blessed  Saviour 
here,  ''  They  shall  excommunicate  you,"  &c. 


WHITSUNDAY. 

THE  EPISTLE. 


Acts  ii.  1. — "  When  the  fifty  days  tvere  come  to  an  end,  tJiey  were 
all  with  one  accord  together  in  one  place  "^c. 

The  whole  Bible  may  be  divided  into  three  parts,  answerable  to 
the  three  persons  in  Holy  Trinity :  to  God  the  Father  is  attributed 
our  creation,  especially  described  in  the  Old  Testament :  to  God  the 
Son  our  redemption,  especially  declared  in  the  Gospels  :  to  God  the 
Holy  Ghost  our  sanctification,  especially  taught  in  the  Acts  and 
Epistles.  For  as  the  former  books  of  the  New  Testament  evidently 
demonstrate  the  true  Christ :  so  this  history  the  true  Church :  in 
them,  he  that  hath  eyes  to  see  may  read  the  text  of  the  Gospel, 
intimating  what  Christ  is  in  himself:  but  in  this,  as  it  were  the 
comment  of  the  Gospel,  unfolding  more  fully  what  Christ  is  in  his 
members ;  in  the  one,  what  he  did  for  us  in  his  humiliation ;  in  the 
other,  what  he  did  for  us  in  his  exaltation. 

The  Scripture  read  is  a  relation  how  Christ  himself  being  absent, 
hath  graciously  provided  another  Comforter  for  the  Church  in  her 
widowhood  :  and  it  contains  briefly  the  whole  mystery  of  this  solemn 
feast,  wherein  three  points  are  principally  remarkable : 

(  Coming  of  the  Holy  Ghost,  in  the  three  first  verses. 
The  }  Working  after  his  coming,  verse  4. 

(^  Publishing  of  this  working,  in  all  the  rest  following. 


WHITSUNDAY.  535 


Time:  "When  the  fifty  days  were  come  to 

an  end." 
Place :  at  "  Jerusalem,  in  an  upper  chamber," 

c.  1,  V.  12,  13. 


In  the  coming  and 

descending  of  the 

Holy  Ghost,  four  cir-  ^,  ^i  i  a  n  .i     n        i   a       ^.i 

•^ ,  .1         Persons  on  whom :  All  the  blessed  Apostles, 

cumstances  are  to  be  ,,   ,.,.         .,,  ,  .  \        ,, 


noted  especially :  the 


abiding  with  one  accord  in  one  place. 
Manner  how :  "  Suddenly  there  came  a  sound 
from  heaven,"  &c. 


"  When  the  fifty  days."  Almighty  God  ordained  in  the  Old  Testa- 
ment sundry  feasts,  to  put  his  people  in  mind  of  his  great  benefits 
bestowed  upon  them ;  among  the  rest,  there  were  three  solemn 
festivals  every  year,  the  Passover,  the  Pentecost,  and  the  Feast  of 
Tabernacles,  as  we  find  in  the  first  lesson  appointed  for  this  morn- 
ing prayer:  the  Passover  was  instituted  in  remembrance  of  the 
deliverance  from  Egypt's  bondage ;  Pentecost  in  remembrance  of 
the  law  given  in  Mount  Sinai ;  the  Feast  of  Tabernacles  in  remem- 
brance of  Israel's  dwelling  in  tents  forty  years  in  the  wilderness. 
Instead  of  those  three  Jewish  feasts,  our  Christian  Church  hath 
substituted  Christmas,  in  honour  of  Christ's  incarnation ;  Easter,  in 
honour  of  Christ's  resurrection ;  Whitsuntide,  in  honour  of  Christ's 
confirmation  of  the  Gospel,  by  sending  unto  us  the  Holy  Ghost ; 
and  we  retain  still  two  names  of  the  three,  to  wit,  Passover  and 
Pentecost.  Against  which  ancient  custom,  that  of  St.  Paul  is 
objected,  Gal.  iv.  10,  "Ye  observe  days  and  months,  and  times 
and  years:  I  fear  lest  I  have  bestowed  on  you  labour  in  vain." 
But  our  Church  (^herein  agreeing  with  the  learned  fathers,  Augus- 
tine, Basil,  Jerome,  Leo)  doth  answei',  that  the  Jewish  Passover 
and  Pentecost  were  types  of  our  Easter  and  Whitsuntide  :  "  Christ 
Jesus  is  our  Passover,"  saith  Paul,  1  Cor.  v.  7.  *'The  Lord  did 
pass  over  the  doors  where  blood  of  the  Paschal  lamb  was  sprinkled," 
Exod.  xii.,  to  signify  that  he  will  pass  over  all  the  transgressions 
of  such  as  apply  to  their  own  soul,  the  merit  of  Christ's  blood,  who 
is  the  lamb  of  God  that  taketh  away  the  sins  of  the  world.  So  the 
Jewish  Pentecost  was  a  memorial  of  the  law,  which  is  an  hidden 
Gospel :  but  our  Whitsuntide  a  memorial  of  the  Gospel,  which  is 
a  revealed  law :  the  law  was  delivered  in  Mount  Sinai,  the  Gospel 
in  Mount  Zion :  the  law  was  written  in  tables  of  stone,  but  the 
Gospel  in  the  tables  of  our  heart  by  the  Spirit :  the  law  was  given 
fifty  days  after  their  Passover,  and  the  Gospel  through  the  power 
of  the  Holy  Ghost,  fifty  days  after  our  Easter :  and  hereupon  this 


536  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

holy  feast  is  called  Pentecost,  even  of  the  number  of  days  as  it  is 
in  the  text,  "When  fifty  days." 

The  law  was  given,  "Because  of  the  transgression,"  Gal.  iii.  19, 
that  is,  to  reveal  sin  to  the  sinner,  as  it  were  to  keep  sin  alive ; 
that  it  might  he  felt  and  seen ;  as  a  corrosive  is  laid  unto  an  old 
sore,  not  to  heal  it  but  to  stir  it  up,  and  make  the  disease  quick, 
that  a  man  may  know  in  what  danger  he  stands :  he  therefore  who 
thinks  to  justify  himself  by  the  law,  goeth  about  to  cure  his  wounds 
with  fretting  corrosives. 

If  the  Jews  then  had  a  festival  in  remembrance  of  the  law, 
which  is  full  of  terror,  and  (as  St.  Paul  expressly)  "the  ministration 
of  death,"  how  much  more  should  Christians  observe  this  holy  time 
in  remembrance  of  the  Gospel,  which  is  "the  power  of  God  unto 
salvation,"  and  the  "glad  tidings  of  great  joy  to  all  people?" 
Christmas  is  a  merry  time  kept  in  honour  of  our  Saviour's  coming  in 
the  flesh,  but  at  "Whitsuntide  we  must  rejoice  more  for  his  coming 
in  the  Spirit.  I  conclude  with  Bernard,  if  we  solemnize  the  memo- 
rial of  the  sanctified,  allotting  one  day  to  praise  God  in  his  holiness 
for  St.  John,  another  for  St.  Peter,  a  third  for  St.  Stephen,  &c., 
how  much  more  should  we  celebrate  Whitsunday,  consecrated  as  a 
memorial  to  the  sanctifier  who  makes  all  saints. 

If  any  shall  further  ask,  why  Christ  deferred  the  sending  of  the 
Comforter  forty  days  after  his  resurrection,  and  ten  after  his  ascen- 
sion ;  answer  may  be,  that  he  did  it  haply  to  try  the  patience  and 
faith  of  his  Apostles.  And  here  we  must  imitate  their  good 
example,  who  continued  with  one  accord  in  prayer  and  supplica- 
tion. Acts  i.  14,  expecting  the  Lord's  good  pleasure,  who  dealeth 
evermore  with  his  servants  according  to  his  word.  It  is  probable 
that  Zachary  prayed  for  children  when  he  was  young,  and  so  con- 
tinued until  he  was  old.  Simeon  assuredly  looked  a  long  time  for 
the  consolation  of  Israel,  and  at  the  last  he  sung  his  Nunc  dimittis. 
If  we  shall  incessantly  persevere  in  our  devotions,  the  Father  of 
mercies  in  our  greatest  extremity  will  send  us  comfort,  as  he  did  to 
the  blessed  Apostles  here  the  Comforter. 

The  place  was  Jerusalem,  and  Jerusalem  was  the  city  of  God, 
unto  Avhich  all  people  resorted  at  Pentecost,  as  it  is  in  the  text,  "  Of 
every  nation  under  heaven,  Parthians,  and  Modes,  and  Elamites, 
and  the  inhabitants  of  Mesopotamia,"  &c.  This  may  teach  all  men 
to  take  their  best  hint  to  do  the  most  good :  we  must  not  put  our 
candle  under  a  bushel  or  under  a  table,  but  set  it  on  a  candlestick, 
that  it  may  give  light  to  the  whole  family.  For  this  cause  Christ 
and  Paul  used  to  preach  and  work  wonders  at  Jerusalem  upon  the 


WHITSUNDAY.  537 

solemn  feast  days  intending  hereby  to  do  the  greatest  good,  among 
the  greatest  company.  The  more  particular  place  was  an  upper 
chamber  :  literally,  the  distressed  Apostles  were  thrust  together  in 
an  upper  chamber,  because  they  could  not  well  at  this  great  feast 
obtain  more  convenient  room  :  they  might  have  separated  them- 
selves, and  so  peradventure  have  been  better  fitted  in  several  houses  : 
but  according  to  their  master's  commandment,  all  of  them  kept 
together  in  one  place  with  one  accord. 

The  persons  on  whom  the  Holy  Ghost  descended,  were  the  blessed 
Apostles  ;  but  the  promise  concerning  the  comforter  appertaineth 
unto  us  as  well  as  unto  them.  "  I  will  pray  the  Father  ("saith 
Christ)  and  he  will  give  you  another  comforter,  that  he  may  abide 
with  you  forever ;"  and  Matt.  28,  the  last  verse,  "  Lo  I  am  with 
you  always,  until  the  end  of  the  world."  The  Spirit  descended 
upon  the  disciples  in  visible  form,  as  upon  this  day :  but  if  we 
make  clean  our  souls  and  bodies  as  fit  temples  for  the  Holy  Ghost, 
he  will  descend  on  us  invisible  favours  every  day,  leading  us  into 
all  truth,  and  making  our  whole  life  a  merry  Whitsuntide :  but  the 
point  more  principally  to  be  noted,  is,  that  "  they  were  all  d/xo^vfiaSov, 
with  one  accord  together  in  one  place."  The  Church  is  not  Babel, 
but  Jerusalem.  It  is  not  a  number  of  straggling  sheep,  but  a  com- 
munion of  saints,  an  united  flock  under  one  shepherd,  having  but 
"one  Lord,  one  spirit,  one  baptism,  one  hope,"  and  but  "one 
heart :"  and  therefore  the  brethren  of  division  and  separation,  are 
not  in  their  schism  led  by  the  Spirit  of  God,  who  is  "  Love,  making 
men  to  be  of  one  mind  in  an  house  ;"  but  by  the  lusts  of  the  flesh, 
engendering  "  hatred,  debate,  emulation,  contentions,  seditions, 
heresies,  envy,"  &c.  The  spirit  of  man  doth  not  quicken  any 
member  or  part  separated  from  the  body :  the  dry  bones  which 
Ezekiel  saw  scattered  in  the  field  had  no  life  in  them  till  they  were 
gathered  together,  bone  to  his  bone :  so  the  Spirit  of  God  doth  not 
animate  and  comfort  those,  who  cut  off"  and  divide  themselves  from 
Christ's  mystical  body.  "Behold  then  how  good  and  joyful  a  thing 
it  is  for  brothers  to  dwell  together  in  unity ;"  for  they  who  be  like 
minded,  having  the  same  love,  being  of  one  accord  and  one  judg- 
ment, enjoy  consolation  in  Christ,  and  fellowship  of  his  Spirit :  to 
such  hath  the  Lord  promised  his  blessing,  and  life  for  evermore. 

"  Suddenly  there  came."  The  gifts  of  the  Spirit  are  free,  not 
obtained  by  labour  and  industry,  but  infused  by  grace  :  "  The 
wind  blows  where  it  listeth,  and  thou  hearest  the  sound  thereof,  but 
canst  not  tell  whence  it  cometh,  or  whither  it  goeth :  even  so  is 
every  man  that  is  born  of  the  Spirit."    The  Holy  Ghost  is  not  tied 


538  THE    OFFICIAL   CALENDAR    OF   THE   CHURCH. 

unto  i^laces  and  persons,  unto  times  and  tides,  lie  comes  suddenly 
■when  he  will,  and  where  he  list :  a  sound  from  heaven,  insinuating 
that  it  was  not  in  the  disciples'  power,  but  in  Christ's  promise  that 
he  came  down,  the  work  of  God  in  heaven,  not  of  any  man  on 
earth. 

"As  it  had  been  the  coming  of  a  mighty  wind."  For  as  the 
wind  blows  in  every  coast  and  corner  without  resistance  :  so  the 
Gospel  of  Christ  is  gone  out  into  all  lands,  and  his  words  unto  the 
ends  of  the  world,  neither  can  any  resist  the  powerful  operation  of 
the  Holy  Ghost ;  he  will  inspire  whom  he  list,  and  when  he  list, 
making  young  men  to  see  visions,  and  espy  the  truth,  and  suffering 
old  men  to  dream  dreams,  and  wander  in  phantasies.  Or  as  a  wind, 
because  the  proceeding  of  the  Holy  Ghost,  is  as  it  were  the  breath- 
ing of  the  Father  and  the  Son.  Or  as  a  wind,  to  show  that  God's 
spirit  is  the  fountain  of  spiritual  life  ;  as  our  spirit  is  of  natural 
life,  which  in  the  beginning  God  breathed  into  man  ;  anima  quasi 
awfioj ;  according  to  that  of  Augustine,  the  Holy  Ghost  is  in  Christ's 
mystical  body,  like  the  soul  in  our  natural  body.  You  may  further 
examine  the  resemblance  between  wind  and  the  spirit,  in  Germinian. 
de  similitudin.  lib.  1,  c.  73.  Berchorius  in  dictionar.  verb,  ventus 
et  spiritus.    Lorin.  comment,  in  Act.  ii.  2. 

"And  there  appeared  unto  them."  The  Spirit  was  given  unto 
the  sons  of  God  in  old  time,  but  not  in  such  a  measure,  not  in  such 
a  manner  as  upon  this  day  :  not  in  such  a  measure  :  the  Patriarchs 
and  Prophets,  and  other  holy  men  of  God  had  tasted  of  the  Spirit, 
speaking  as  they  were  moved  thereby ;  but  the  Disciples  are  said 
here  to  be  filled  with  the  Holy  Ghost.  "  The  same  virtue  was 
always  given, but"  saith  Leo,  "not  in  the  same  manner;"  "  appearing 
in  the  shapes  of  cloven  and  fiery  tongues."  "  Appearing."  They 
did  not  see  the  substance  of  the  Spirit,  for  that  is  invisible,  but  the 
sign  which  is  visible  :  that  whereas  before  they  did  not  thoroughly 
believe  Christ's  saying,  they  might  now  believe  their  own  seeing,  all 
things  being  accomplished  according  to  his  word. 

"  Cloven  tongues,  as  they  had  been  on  fire."  Hereby  signifying 
that  it  is  the  Spirit  which  givetli  eloquence  and  utterance  in  preach- 
ing of  the  Gospel ;  it  is  he  which  openeth  our  lips  to  declare  the 
mighty  works  of  God,  it  is  he  which  engendereth  a  burning  zeal 
'toward  the  word,  giving  us  a  tongue,  yea,  a  fiery  tongue,  boldly 
and  cheerfully  to  profess  the  truth  in  the  face  of  the  whole  world. 
"Tongues,  to  speak  in  every  language,  and  fiery,  to  inflame  them 
with  the  affection  of  charity."  If  Christ  had  given  his  Apostles 
only  cloven  tongues  and  not  fiery,  then  they  should  have  been  full 


WHITSUNDAY.  539 

of  knowledge  but  void  of  zeal :  if  fiery  tongues  and  not  cloven, 
they  should  have  abounded  with  zeal,  but  not  according  to  knowl- 
edge. Christ  therefore  did  send  down  the  Spirit,  both  in  fiery 
tongues,  and  cloven,  that  the  man  of  God  might  be  perfect  to  all 
good  works  :  zealous  in  his  knowledge,  and  discreet  in  his  zeal  ; 
Verbis  Ulysses,  factis  Achilles,  as  one  wittily,  "  Ulysses  in  words, 
Achilles  in  deeds." 

These  tongues  are  called  cloven,  in  respect  of  themselves,  as 
being  diverse,  and  in  respect  of  the  disciples,  as  being  dispersed, 
and  sitting  upon  each  of  them,  according  to  that  of  Paul,  "  All 
these  things  worketh  even  the  self-same  Spirit,  distributing  to  every 
man  as  he  will  severally."  Christ  adviseth  his  Apostles  to  be  like 
serpents  in  wisdom.  Now  the  serpent  hath  a  cloven  tongue,  and 
the  Gentiles  in  old  time  sacrificed  unto  Mercury  the  god  of  elo- 
quence, a  cloven  tongue.  A  cloven  tongue  then  is  an  eloquent, 
expedite,  subtle,  quick,  ready  tongue  :  and  he  that  will  preach  the 
word,  must  be  furnished  with  such  a  tongue,  adorned  with  all  variety 
of  learning,  a  walking  library,  like  the  Tower  of  David  (as  Baro- 
nius  of  Bellarmine,  friendly,  but  falsely),  a  complete  armory,  built 
to  defend  the  truth  of  holy  religion  against  all  opposites  whatso- 
ever. 

"  As  they  had  been  of  fire."  The  fire  hath  seven  properties 
answerable  to  the  seven  gifts  of  the  Spirit :  the  properties  of  the 
fire  are,  to  melt  that  which  is  hard,  heat  that  which  is  cold,  en- 
lighten that  which  is  dark,  make  stiff  paste,  and  other  things  of  the 
like  nature  which  are  soft,  examine  that  which  is  impure,  to  ascend 
upward,  and  being  dispersed  to  multiply.  The  gifts  of  the  Spirit, 
as  Isaiah  telleth  us,  are  "  wisdom,  understanding,  counsel,  fortitude, 
knowledge,  piety,  and  the  fear  of  the  Lord."  Now  the  Holy 
Ghost  doth  soften  our  hard  hearts  by  the  spirit  of  fear,  heat  our 
cold  zeal  by  the  spirit  of  piety,  enlighten  our  dark  and  dull  under- 
standing by  the  spirit  of  knowledge,  strengthen  all  our  weakness  by 
the  spirit  of  fortitude,  examine  our  uncleanness  by  the  spirit  of 
counsel,  making  us  ascend  in  seeking  the  things  above  by  the  spirit 
of  understanding,  and  increasing  all  our  gifts  by  the  spirit  of  wis- 
dom :  for  as  the  fire  being  dispersed  increaseth,  even  so  the  gifts 
of  the  Spirit,  the  more  they  be  well  employed,  the  more  will  they 
be  multiplied.  Here  we  may  further  observe  by  the  way  God's 
unspeakable  wisdom,  who  doth  bring  light  out  of  darkness,  and 
makes  that  a  blessing  which  was  a  curse  ;  for  the  division  of  tongues 
hindered  the  building  of  Babel ;  but  division  of  tongues  at  this 
time,  furthered  the  building  of  Jerusalem  :  if  the  blessed  Apostles 


540  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 

had  not  spoken  all  languages,  how  should  they  hy  preaching  of  the 
Gospel  have  converted  all  lands  ?  except  the  word  had  been  pub- 
lished in  every  tongue,  how  should  "  every  tongue  confess  that 
Christ  is  the  Lord  ?"  if  these  tongues  had  not  been  cloven,  how 
should  "all  people,  nations  and  languages  have  served  him?"  and 
therefore  this  sign  doth  well  agree  with  the  thing  signified  thereby. 
The  Spirit  came  instead  of  Christ  the  \Yord,  and  so  most  fitly 
descended  ia  the  likeness  of  a  tongue.  To  shut  up  all  these  notes 
in  one  short  gloss :  the  light  of  this  fire  doth  signify  wisdom,  the 
heat  of  the  same  doth  signify  charity,  and  the  form  of  a  tongue 
signifieth  eloquence. 

"And  they  were  all  filled  with  the  Holy  Ghost."     The  gifts  of 
the  Holy  Ghost  are  given  in  a  threefold  measure  ; 


Infusion. 
Diffusion. 


For  as  a  learned  schoolman  acutely,  there  is 

of  the  Holy  Ghost,  )  :)^^'"?'"" 

•^  '  ( Effusion. 

The  disciples   had  infusion,  happly  diffusion,  heretofore  when 

Christ  breathed  on  them,  and  said,  "  Receive  the  Holy  Ghost :' 

but  now  their  cup  did  overflow  they  were  so  filled  with  his  gifts  and 

graces,  as  that  they  "  could  not  but  speak  the  things  which  they 

had  seen  and  heard  of  Christ:"  they  were  now  like  the  wine  that 

hath  no  vent,  and  like  the  new  bottles  that  burst,  and  this  was  "  the 

effusion  of  the  Holy  Spirit :"  heretofore  they  were  timorous,  and 

so  not  willing,  rude  in  speech,  and  so  not  able  to  teach  the  Gospel, 

and  "  speak  the  great  works  of  God  :"  but  now  being  filled  with  the 

Holy  Ghost,  all  of  them  suddenly,  yet  soundly  "began  to  speak 

with  other  tongues,  even  as  the  same  spirit  gave  the  utterance  :"  for 

as  Leo  sweetly,  "  where  God  is  the  tutor,  the  lesson  is  soon  taught :" 

"  quickly,  without  .  discursive   argument ;    sweetly,  without   noisy 

debate;  truly,  without  strategy  of  deceit:"  Bertrand.      "He  that 

believcth   in  me  (saith   Christ)  shall  have  rivers  of  living  water 

flowing  out  of  his  belly— (this  spake  he  of  the  Spirit,  which  they 

that  believed  in  him  should  receive,")  for  if  a  man  be  led  by  the 

Spirit,  all  good  works  and  gifts  of  grace  spring  out  of  him  naturally : 

thou  needst  not  to  wring  and  wrest  good  deeds  out  of  him,  as  a  man 

would  wring  verjuice  out  of  a  crab ;  they  flow  from  him  as  springs 

out  of  rocks,  of  their  own  accord,  and  therefore,  "  Come  Holy  Ghost" 

is  a  fit  hymn  to  be  sung  at  the  consecration  of  Bishops  ;  and  "  Lord 

take  not  thy  Spirit  from  us,"  a  necessary  sufirage  to  be  repeated  in 

our  Church  every  day. 

0,  but  how  shall  a  man  know  whether  the  Holy  Ghost  is  in  him 


WHITSUNDAY.  541 

or  no  ?  seeing  Anabaptists,  and  Brownists,  and  Papists,  in  a  word, 
all  heretics  and  schismatics  have  boasted  of  the  Spirit  ?  Christ 
telleth  us  in  the  Gospel,  "every  tree  is  known  by  his  own  fruit;" 
now  the  fruits  of  the  Spirit,  saith  Paul,  are  these,  "  love,  joy,  peace, 
long-suffering,  gentleness,"  &c.  Here  is  a  glass  wherein  thou 
mayst  behold  thyself,  and  discern  whether  thou  be  led  by  the  flesh 
or  by  the  Spirit.  The  brethren  of  separation  as  they  betray  in 
their  name,  so  manifest  in  their  nature,  that  they  want  exceedingly, 
love,  peace,  meekness,  long-suffering;  howsoever  they  seem  to  be  of 
"•the  household  of  faith,''  it  is  not  likely  they  be  of  "  the  family  of 
love."  The  Papists  in  their  writings  extol  unity  and  peace  so  far, 
that  Cardinal  Hosius  acknowledged  none  other  express  word  of 
God,  but  only  this  one  word  ama,  or  dilige,  "love  ;"  but  if  we  shall 
examine  the  present  Roman  Church  in  her  title,  jurisdiction,  life, 
doctrine,  we  shall  find  her  far  from  love  :  for  the  first  is  prejudicial 
to  all  bishops,  the  second  derogatory  to  all  emperors  and  kings,  the 
third  detestable  to  all  men,  the  fourth  injurious  against  Christ,  and 
all  that  is  called  God. 

"  If  any  man  have  not  the  Spirit  of  Christ,  the  same  is  not  his." 
And  by  turning  the  words,  it  may  be  said  as  well,  if  any  man  be 
not  of  Christ,  the  same  hath  not  his  Spirit.  Now  to  know  who  be 
Christ's,  and  who  be  not,  we  have  this  rule  given  us,  "  His  sheep 
hear  his  voice,  he  that  is  of  God,  heareth  God's  word:"  but  the 
Papists  obey  not  Christ's  voice,  nor  delight  in  his  law  :  for  as  the 
malicious  Philistines  stopped  the  wells  of  Abraham,  and  filled  them 
up  with  earth,  to  put  their  memorial  out  of  mind,  that  so  they  might 
challenge  the  ground :  in  like  sort  the  Papists  have  stopped  up  the 
veins  of  life,  which  are  found  in  the  Scripture,  with  the  earth  of 
their  own  tradition,  false  similitudes,  unfit  allegories,  and  all  for 
this  end,  to  make  the  Bible  their  own  private  possession  and  mer- 
chandize, shutting  up  the  kingdom  of  heaven,  which  is  God's  Word  ; 
neither  entering  in  themselves,  nor  suffering  them  that  would, 
hereby  showing  plainly  that  they  are  not  of  Christ,  nor  in  this 
possessed  with  his  Spirit. 

But  here  they  will  object,  that  there  be  divers  necessary  points 
unto  salvation  not  expressed  in  holy  Scripture,  which  were  left  to 
the  revelation  of  the  Spirit,  who  being  now  given  unto  the  Church 
according  to  Christ's  promise,  hath  taught  many  things  from  time 
to  time,  which  the  blessed  Apostles  could  not  then  bear.  To  this 
objection,  answer  is  made,  that  the  proper  office  of  the  Holy  Ghost 
is  not  to  broach  any  new  contrary  doctrine,  but  to  confirm  and 
explain  that  which  had  been  taught  before  :  "  When  the  comforter 


542  THE   OFFICIAL    CALENDAR   OF   THE    CHUKCH. 

is  come  (saitli  Christ)  he  shall  lead  you  into  all  truth  :  he  shall  not 
speak  of  himself,  but  whatsoever  he  shall  hear,  that  shall  he  speak  ; 
he  shall  receive  of  mine,  and  show  unto  you,  bringing  all  things  to 
your  remembrance  which  I  have  told  you."  We  may  not  then, 
under  pretence  of  the  Spirit,  bring  into  the  Church  any  dreams  or 
phantasies  of  our  own  brain,  but  as  the  disciples,  after  they  were 
filled  with  the  Holy  Ghost,  "  spake  such  things  as  they  had  seen 
and  heard:"  so  the  very  sum  and  substance  of  all  that  we  preach 
after  the  "  Spirit  giveth  utterance,"  must  be  nothing  else  but  that 
heavenly  doctrine,  which  we  find  and  read  in  God's  holy  Bible. 

"  With  other  tongues,"  as  it  is  in  St.  Mark,  with  new  tongues,  not 
with  that  old  slow  tongue  of  the  law,  but  with  evangelical  utter- 
ance :  Moses  had  but  one  tongue  for  one  people,  but  the  disciples 
had  cloven  tongues,  all  languages  for  all  lands :  hereby  signifying 
that  "  in  Christ  there  is  neither  Jew  nor  Grecian,  neither  bond 
nor  free,"  but  that  "  the  Lord  over  all  is  rich  unto  all  that  call 
upon  him."  It  is  not  said  they  spake  with  one  tongue,  and  many 
languages  were  heard,  (as  Carthusianus  and  some  others  imagine,) 
for  then  the  miracle  should  have  been  in  the  hearers,  and  not  in  the 
preachers;  but  "they  began  to  speak  with  other  tongues,"  and  so 
"  every  man  of  every  nation  heard  his  own  dialect." 

"As  the  same  Spirit  gave  them  utterance."  There  are  diversi- 
ties of  gifts,  but  the  same  Spirit;  to  one  is  given  by  the  Spirit  the 
Avord  of  wisdom,  and  to  another  the  word  of  knowledge  by  the  same 
Spirit,  to  another  is  given  faith  by  the  same  Spirit,  and  to  another 
the  gift  of  healing  by  the  same  Spirit,  to  another  prophecy,  to 
another  discerning  of  spirits,  to  another  diversities  of  tongues  ;  all 
these  things  Avorketh  even  the  self-same  spirit,  distributing  to  every 
man  as  he  will  severally  ;  for  all  men  have  not  all  gifts,  and  such 
as  have  the  same  graces,  have  them  not  in  the  same  measure  ;  what- 
soever we  say  well,  is  as  the  "  Spirit  giveth  utterance  ;"  whatso- 
ever w^e  do  well,  is  "  according  to  the  grace  that  is  given  unto  us." 
Here  the  disciples  uttered  eloquently  the  great  works  of  God,  not 
out  of  their  own  wit,  nor  out  of  their  own  will,  "  but  what,  and  so 
much,  and  in  such  manner  as  the  Holy  Spirit  gave."  Ardens.  All 
Avas  the  mere  gift  of  the  Spirit,  both  for  the  matter  and  the  manner, 
in  that  they  spake  with  other  tongues,  it  Avas'the  gift  of  the  Spirit ; 
in  that  they  spake  Avith  other  tongues,  other  things,  instead  of 
vanity,  verity,  the  great  things  of  God,  Avhereas  heretofore  they 
spake  the  things  of  earth,  this  also  Avas  the  gift  of  the  Spirit.  See 
Epistle  Dom.  2,  after  Epiphan.  and  Epistle  Dom.  4,  a  Pasch. 

"  Then  Avere  dwelling  at  Jerusalem  devout  men."    The  summary 


WHITSUNDAY.  543 

pith  of  all  the  text  following  is  briefly  this :  all  the  religious  and 
devout  men  present  at  this  miracle,  wondered  at  it,  and  inquired 
after  it ;  but  the  wicked,  as  we  read,  verse  13,  "  mocked  and  said, 
thej  are  full  of  new  wine."  The  wonders  and  works  of  God  ever 
had  and  ever  shall  have  this  effect,  "  all  that  are  ordained  to  eternal 
life,  believe  ;''  but  the  reprobate  despise  the  Prophets,  and  stone 
such  as  are  sent  unto  them.  Unto  the  godly,  Christ's  Gospel  is 
"  the  savour  of  life  unto  life,  but  unto  such  as  perish,  even  the 
savour  of  death  unto  death  :"  in  this  sense  St.  John  saith  in  his 
Apocalypse,  "  He  that  is  unjust,  let  him  be  unjust  still ;  and  he  that 
is  filthy,  let  him  be  filthy  still ;  and  he  that  is  righteous,  let  him  be 
righteous  still ;  and  he  that  is  holy,  let  him  be  holy  still."  And 
therefore  let  us  I  beseech  you  pray  with  the  Church  humbly  and 
heartily. 

"  God  !  which  as  upon  this  day  hast  taught  the  hearts  of  thy  faith- 
ful  people,  by  sending  to  them  the  light  of  the  holy  Spirit :  grant 
us  by  the  same  Spirit  to  have  a  right  judgment  in  all  things,  and 
evermore  to  rejoice  in  his  holy  comfort,  through  the  merits  of  Christ 
Jesus  our  Saviour,  who  liveth  and  reigneth  with  thee  in  the  unity 
of  the  Spirit,  one  God,  world  without  end."     Amen. 


THE   GOSPEL. 

John  xiv.  15. — '^'  Jesus  said  unto  his  Disciples,  if  ye  love  me,  keep 
my  commandments  ;  and  I  iv ill  pray  the  Father,  and  he  shall  give 
you  another  Comforter.'' 

The  quintessential  point  of  all  this  long  Gospel,  and  that  which 
is  most  answerable  to  the  present  feast,  is  contained  in  the  18th 
verse.  "I  will  not  leave  you  comfortless,  but  I  will  come  unto  you." 
For  this  chapter  is  a  castle  of  comfort,  and  this  text  is  as  it  were 
the  bellaview  of  the  whole  chapter,  in  which  a  Christian  may  behold 
all  sufficient  fortifications  against  the  batteries  and  assaults  of  all 
his  enemies.  I  will  not  part  this  goodly  frame,  because  it  is  like 
"Jerusalem,  at  unity  within  itself,''  and  I  wish,  with  all  my  heart, 
that  you  would  rather  ponder  than  number  the  towers  and  powers 
thereof :  only  for  order  sake,  you  may  first  take  a  general  view  of 
the  whole  jointly,  then  a  particular  survey  of  every  pinnacle  and 
pin  severally. 

For  the  first,  every  little  creature  is  a   great  wonder ;  out  of 


544  THE    OFFICIAL   CALENDAR   OF   THE    CHURCH. 

wliich  even  the  most  ignorant,  wlio  cannot  read,  may  notwithstand- 
ing see  that  there  is  a  God  of  infinite  power  and  wisdom  :  but  man 
is  a  greater  wonder,  as  being  an  abridgment  of  all  wonders  :  for 
concerning  God,  we  believe  that  he  is  a  spirit ;  concerning  the  world, 
we  see  it  to  be  a  body :  man  is  an  epitome  of  both  ;  of  God  in 
regard  of  his  soul ;  of  the  world  in  the  composition  of  his  body, 
as  though  Almighty  God  the  Creator,  upon  purpose  to  set  forth 
a  mirror  of  his  works,  intended  to  bring  into  this  one  little  com- 
pass of  man,  both  the  infiniteness  of  his  own  nature,  and  the 
hugeness  of  the  whole  world  together :  it  is  said  divinely,  that 
man  is  God's  text,  and  all  other  creatures  are  commentaries  upon 
it :  heaven  resembles  our  soul,  earth  our  heart,  placed  in  the  midst 
as  a  centre,  the  river  like  the  sea,  from  whence  the  lively  springs 
of  blood  do  flow ;  the  brain  giving  light  and  understanding,  is  like 
the  sun,  the  senses  set  round  about  like  stars  ;  in  which  respect  a 
man  is  fitly  termed  "  an  epilogue  of  God's  works,"  the  world  being 
a  great  man,  and  man  a  little  world ;  and  yet  behold  a  greater 
mystery,  every  man  is  a  wonder,  but  a  Christian  is  a  wonder  of 
wonders,  (as  St.  Paul  speaks)  a  gazing-stock,  at  which  all  the  men 
on  earth,  all  the  devils  in  hell,  all  the  glorious  angels  and  saints  in 
heaven  stand  amazed  ;  he  is  in  the  world,  and  yet  not  of  the  world,  as 
it  w^ere  one  of  the  antipodes,  he  runs  contrary  courses  unto  other  men, 
"  He  taketh  pleasure  in  reproaches,  in  necessities,  in  persecution, 
in  anguish  for  Christ's  sake  :  when  he  is  weak,  then  is  he  strong  : 
afilicted  on  every  side,  but  not  in  distress ;  in  poverty,  but  not  in 
want ;  persecuted,  but  not  forsaken  ;  cast  down,  but  not  cast  away ;" 
whatsoever  unto  others  is  evil,  unto  him  is  good,  all  things  working 
for  the  best  to  such  as  love  God.     Here  is  a  bundle  of  wonders. 

Famine  is  exceeding  grievous  unto  others,  but  the  good  man  shall 
even  ''■'laugh  at  destruction  and  dearth,"  Job  v.  22.  Sin  is  dam- 
nable to  others,  but  profitable  to  the  Christian,  occasioning  repent- 
ance not  to  be  repented,  2  Cor.  vii.  10.  Paul  was  buffetted  in  the 
flesh,  lest  he  should  be  pufi'ed  in  his  mind,  2  Cor.  xii.  7,  little  infir- 
mities in  regenerate  men,  are  occasions  often  to  withhold  them  from 
greater  offences,  and  so  God,  as  one  said,  healeth  sin  by  sin.  "  Thy 
fall  teaches  thee  to  make  thy  foothold  more  firm,  and  to  cling  more 
to  Christ,  and  thou  dost  study  to  keep  a  single  eye ;  and  ills  have 
thus  often  been  the  occasion  of  good." 

Sickness  and  other  crosses,  unto  others  are  insupportable,  "but," 
saith  David,  "it  was  good  for  me  that  I  have  been  in  trouble." 
Death  unto  the  man  of  the  world  is  most  bitter,  but  unto  the  man 
of  God  it  is  advantage  :  wherefore  the  martyrs  and  holy  confessors 


WHITSUNDAY.  545 

in  old  time  reputed  the  day  of  their  death  their  birth  day.  The 
Gentiles  and  heathen,  who  know  not  the  joys  of  another  life,  made 
great  feasts  on  their  birth  days,  as  Herod,  Matt.  xiv.  6,  and  Pharaoh, 
Gen.  xl.  20.  But  the  Christians,  as  we  find  in  ecclesiastical  history, 
celebrated  evermore  the  funerals  of  the  martyrs,  insinuating  that 
"the  day  of  our  death  is  better  than  the  day  of  our  birth,"  and 
that  then  only  we  begin  truly  to  live,  when  once  we  die.  Job, 
patient  Job,  cried  out  impatiently,  "  Let  the  day  perish  wherein  I 
was  born,  and  the  night  wherein  it  was  said,  there  is  a  man-child 
conceived;"  and  the  prophet  Jeremiah,  chap.  xx.  verse  14,  "cursed 
be  the  day  wherein  I  was  born,  and  let  not  the  day  wherein  my 
mother  bare  me  be  blessed."  On  the  contrary,  blessed  is  the  hour 
of  our  death :  "  even  so  saith  the  Spirit,  blessed  are  they  who  die 
in  the  Lord,  for  they  rest  from  their  labours,  and  their  works  follow 
them,"  Apoc.  xiv.  13.  So  blessed  a  thing  is  death,  as  that  no  man 
is  or  can  be  fully  blessed  until  his  death. 

Thus  (as  you  see)  the  Christian  doth  gain  much  in  losing  a  little, 
by  slipping  he  stands  the  faster,  in  affliction  he  cheereth  most,  in 
death  he  begins  to  live ;  these  put  together  afford  a  world  of  won- 
ders ;  and  the  reason  of  all  this  our  Saviour  rendereth  in  my  text ; 
"  I  will  not  leave  you  comfortless,  but  I  will  come  unto  you." 

The  devil  crieth,  ego  interficiam,  I  will  destroy  you  ;  the  world, 
ego  deficiam,  I  will  leave  you  ;  the  flesh,  ego  inficiam,  I  will  cor- 
rupt you ;  Christ  only,  ego  reficiam,  I  will  refresh  you  ;  I  will  not 
leave  you  comfortless. 

"  The  devil  goeth  about  like  a  roaring  lion,  seeking  whom  he  may 
devour  ;"  the  which  text  is  thus  excellently  glossed  by  B.  Latimer  : 
he  stands  not  idle  but  goeth  about  in  every  corner  of  the  world,  as 
a  lion,  strongly,  boldly,  proudly,  roaring,  for  he  will  not  let  slip  his 
opportunity,  to  speak  or  roar  out  when  he  seeth  his  time  :  seeking, 
not  sleeping  ;  "  Simon,  Simon,  behold  Satan  hath  desired  to  winnow 
you  as  it  were  wheat,  but  I  have  prayed  for  thee,  that  thy  faith 
fail  not."  Happily  your  faith  shall  faint,  but  it  shall  not  fail ;  the 
leaves  of  it  shall  be  shaken,  but  the  root  shall  stand  immovable ;  it 
may  seem  to  sleep  for  awhile,  but  it  shall  awake  at  the  crowing  of 
the  cock. 

Now  beloved,  as  Christ  prayed  for  St.  Peter,  so  likewise  for  the 
rest  of  his  Apostles,  and  not  for  them  only,  but  for  us  also,  John 
xvii.  20,  "  I  pray  not  for  these  alone,  but  for  them  also  which  shall 
believe  in  me  through  their  word."  If  God  then  be  with  us,  who 
can  be  against  us  ?  Is  not  the  Son  of  righteousness  of  greater 
force  than  the  prince  of  darkness  ?  Indeed  his  hate  is  great,  but  his 


546  THE    OFFICIAL   CALENDAR   OF   THE   CHURCH. 

horns  are  not  so  long  as  the  world  makes  them ;  except  Christ  per- 
mit him,  he  cannot  so  much  as  touch  an  hog.  "  Simon,  Simon, 
behold  Satan  hath  desired  :"  he  must  first  beg  an  ill-turn,  before  he 
can  do  it :  as  we  read,  Job  i.  12,  2,  6,  "  to  winnow  you.''  "Winnowed 
corn  is  purged  and  made  clean  by  the  fan  and  scry,  for  the  mas- 
ter's own  use :  so  though  our  enemy  sift  us,  his  scrying  is  but  our 
trying:  "as  wheat:''  chaff  is  blown  away  with  the  wind,  or  cast 
into  the  fire,  but  wheat  is  kept  in  God's  own  granary :  '•  Fear  not 
therefore  little  flock,  for  it  is  your  Father's  pleasure  to  give  you  a 
kingdom."  Satan  will  attempt  as  he  can,  and  tempt  as  he  may,  but 
I  do  not  leave  you  comfortless  :  behold  I  have  prayed  that  your 
faith  fail  not :  and  if  ye  have  the  shield  of  faith,  you  may  quench 
all  the  fiery  darts  of  the  devil,  Ephes.  vi.  16. 

"  In  the  world  also  ye  shall  have  affliction,  but  be  of  good  comfort, 
I  have  overcome  the  world."  In  the  world,  afiiiction :  '-for  the 
brother  shall  betray  the  brother,  and  the  father  the  son,  and  ye 
shall  be  hated  of  all  men  for  my  name  ;  but  what  though  thy  bro- 
ther and  sister,  uncle  and  aunt,  father  and  mother  forsake  thee,  so 
long  as  I  take  thee  up,  and  leave  you  not  comfortless  ?  what  though 
the  heathen  furiously  rage  together,  and  the  people  imagine  a  vain 
thing  ?  What  though  the  kings  of  the  earth  stand  up,  and  the  rulers 
take  counsel  together  against  the  Lord,  and  against  his  anointed  ? 
The  Lord  is  king,  be  the  people  never  so  impatient :  he  rideth  be- 
tween the  cherubims,  be  the  earth  never  so  unquiet :  and  therefore 
dismay  not  thyself,  for  I  am  with  thee  ;  be  not  afraid,  for  I  am 
thy  God  :  fear  not  thou  worm,  Jacob :  I  will  help  thee,  I  will  not 
leave  thee  comfortless." 

The  flesh  crieth,  ego  inficiam,  and  yet  he  that  is  born  of  God 
sinneth  not :  "  He  does  not  originate  sin,  but  suifers  it.''  Bernard. 
He  doth  not  delight  in  sin  as  the  wicked,  Prov.  ii.  14,  he  doth  not 
persevere  in  deadly  sin,  Avhich  is  contrary  to  spiritual  life  ;  being 
elected  of  God  he  cannot  finally  fall,  see  Aquin.  in  loc. :  "  as  born 
of  God  he  sinneth  not :"  or  that  which  is  indeed  the  most  comfort- 
able gloss ;  '•'  he  that  is  born  of  God,  is  said  not  to  sin,  because  sin 
is  not  imputed  unto  him,''  his  unrighteousness  is  forgiven,  and  his 
sin  covered,  Psalm  xxxii.  1.  Bern. 

Let  then  the  Cerberus  of  iniquity,  the  world,  the  flesh,  the  devil 
rage  and  rave :  the  first  with  ego  deficiam,  the  second  with  ego 
inficiam,  the  third  with  ego  interficiam  :  all  is  well,  so  long  as  we 
hear  and^have  Christ's  ego  reficiam,  I  will  not  leave  you  comfortless  : 
in  misery  good  words  are  comfortable,  good  things  are  comfortable, 
good  friends  are  comfortable,  a  good  wife  most  comfortable :  yet  in 


WHITSUNDAY.  547 

respect  of  this  inward  and  ghostly  comfort  which  passeth  all  under- 
standing, I  may  well  say  with  Job,  "  miserable  comforters  are  you 
all."  Hitherto  concerning  the  whole  frame  jointly,  now  let  us 
examine  every  pinnacle  and  pin,  every  word  and  syllable  as  they 
lie  couched  in  the  vulgar  English  severally. 

"  I  will  not.''  As  the  Father  is  the  God  of  all  comfort,  and  the 
Holy  Ghost  the  comforter,  so  likewise  I  am  anointed  and  appointed 
to  preach  "glad  tidings  unto  the  poor,  to  bind  up  the  broken 
hearted,  to  comfort  all  that  mourn,  to  give  them  beauty  for  ashes, 
and  the  garment  of  gladness  for  the  spirit  of  heaviness,"  as  the 
Prophet  Isaiah  foretold  in  his  61st  chapter.  If  then  I  were  sent 
from  a  comforter  and  am  myself  a  comforter,  and  will  also  send 
another  comforter,  how  can  it  be  that  I  should  leave  you  comfortless  ? 

"I  will  not  leave  you,  but  I  will  come  to  you."  The  style  of 
man  is,  "  I  will  if  God  will;''  if  the  Lord  will,  and  if  we  live,  we 
will  do  this  or  that;  but  God's  style  is,  "I  will;"  as  his  name  is, 
"  I  am  that  I  am,"  so  his  style  is,  "  I  will  that  I  will :"  for  what- 
soever he  pleaseth  he  doth  in  heaven,  and  earth,  and  in  all  deep 
places  :  he  speaks  the  word  and  it  is  done,  he  commandeth  and  it 
is  effected  :  and  therefore  let  none  doubt  of  his  mercy,  who  saith  in 
absolute  terms,  "  I  will  not  leave  you,  but  I  will  come  to  you." 

"  Leave."  Why  then  shouldst  thou  fear  a  mortal  man,  and  the 
son  of  man  which  .shall  be  made  as  grass  ?  I,  even  I  am  he  that  com- 
fort you,  that  am  with  you :  who  shall  accuse  you  ?  seeing  God  cloth 
justify  you,  who  shall  condemn  you  ?  seeing  I,  the  Saviour  of  the 
AYorld  daily  make  request  for  you  :  my  lovingkindness  is  from 
everlasting  to  everlasting  ;  those  whom  I  once  love,  I  never  leave. 

"You.''  I  will  leave  the  world  and  the,wicked  of  the  world,  for 
they  forsake  and  leave  me  ;  "  but  I  will  pray  the  Father,  and  he  will 
give  you  another  comforter,  that  he  may  abide  with  you  forever, 
even  the  spirit  of  truth,  whom  the  world  cannot  receive,  because 
the  world  seeth  him  not,  neither  knoweth  him :  I  pray  not  for  the 
world,  but  for  them  which  thou  hast  given  me  ;  for  they  are  thine, 
and  all  mine  are  thine,  and  they  are  mine." 

"  Comfortless.''  o^^a^oj  is  one  that  is  fatherless  ;  he  therefore 
doth  promise,  that  he  will  be  their  Father,  and  that  they  shall  be 
his  children,  he  will  be  their  tutor,  and  they  shall  be  his  scholars ; 
even  led  by  his  Spirit :  as  if  Christ  should  speak  thus  unto  the 
Church  ;  I  am  your  husband,  and  you  my  beloved  spouse,  but  I 
will  not  leave  you  comfortless  like  a  desolate  widow,  for  I  will  not  be 
long  absent  bodily,  and  I  will  be  present  ever  spiritually  :  behold  I 
am  with  you  always  until  the  world's  end. 


548  THE    OFFICIAL   CALENDAR   OF   THE    CHURCH. 

"But  -will  come  to  you."  That  cannot  be  construed  of  Christ's 
first  coming,  for  he  was  come  long  before,  and  was  even  now  going 
away. 

r  Past,  in  his  resurrection. 

^,  ,,  fUnto  men  ^  To  come,  in  the  last  and  dreadful 

There  are  there-  j       ,  ' 

fore    uGSKiGS  tins  <  V  *^ 

n    J.  J.  ^     c\  f  Sending  the  Holy  Ghost  to  the  bless- 

first,  two  sorts  01  T   »         1  1  •    T 

T  i^  ed  Apostles  on  this  day. 

coming,  ^  Into  men  -^  ^      .     ^.  •    t    ;.  x  ^• 

(Jommg  into  our  minds  through  his 

[^      grace  every  day. 

Interpreters  expound  this  text  of  all  those  kinds  of  coming  :  some 
construe  this  of  his  resurrection ;  a  matter  of  such  comfort,  that 
our  Church  aptly  calleth  it  "  the  very  lock  and  key  of  all  Christian 
religion;"  according  to  that  of  St.  Paul,  "if  Chi'ist  be  not  risen 
tlien  is  our  preaching  vain,  and  your  faith  is  also  vain  ;"  for  the 
Bible  is  the  sum  of  all  divinity:  the  Gospel  the  sum  of  all  the  Bible : 
the  Creed  the  sum  of  all  the  Gospel :  and  this  one  article  concern- 
ing our  resurrection,  is  the  sum  of  all  the  Creed,  on  which  all  other 
golden  links  of  our  belief  depend  :  but  nothing  proves  our  resurrec- 
tion so  much  as  Christ's  resurrection  ;  "If  it  be  preached  that 
Christ  is  risen  from  the  dead,  how  say  some  among  you  that  there 
is  no  resurrection  of  the  dead  ?"  1  Cor.  xv.  12.  See  before.  Gospel 
on  Easter  day,  and  after  the  Gospel  on  St.  Thomas'  day. 

Others  expound  this  of  his  coming  to  judge  the  quick  and  the 
dead,  and  this  coming  is  so  comfortable  to  the  godly,  that  St.  Paul 
saith,  "  Every  creature  groaneth  with  us,  and  travaileth  in  pain 
together,  until  that  glorious  redemption  and  liberty."  See  before 
Gospel,  Dom  2,  Advent. 

Now  Christ  ascending  up  on  high,  and  leaving  the  world  that  we 
might  be  the  better  assured  of  his  coming  again,  took  with  him  our 
pawn,  to  wit,  his  flesh,  and  left  also  with  us  his  pawn,  to  wit,  his 
Spirit:  for  many  divines  interpret  this  of  his  coming  in  the  Spirit : 
and  that,  as  Marloratus  is  of  opinion  most  fitly  ;  because  the  sons  of 
God  are  led  by  the  Spirit  of  God,  which  is  their  comforter  unto  the 
end  and  in  the  end.  The  Gospel  and  Epistle  parallel  excellently :  for 
that  which  St.  John  reports  our  blessed  Saviour  promised  in  the 
one,  St.  Luke  reports  how  he  performed  it  in  the  other. 

"  0  God  make  clean  our  hearts  within  us, 
And  take  not  thy  Holy  Spirit  from  us." 


TRINITY   SUNDAY.  549 


THE   EPISTLE. 


Apocalyfse  iv.  1 "  After  this  I  hoJced,  and  behold  a  door  zvas 

opened  in  heaven,  ^c. 

Albeit  this  book  was  last  -written  of  all  the  Bible :  yet  (as  some 
divines  have  noted)  it  was  first  expounded  by  the  primitive  doctors^ 
Irenseus,  Justin  Martyr,  Hippolytus,  Melito,  Victorinus,  and  others, 
as  a  scripture  most  necessary  to  be  known  of  all  Christians, 
fficolampadius  called  it  the  Prophet's  paraphrase,  Bullinger,  the 
Gospel's  epitome,  Balseus,  the  complete  sum  of  the  whole  Bible ; 
the  which  Almighty  God  the  Father  gave  to  Christ  his  Son,  chap, 
i.  verse  1.  Christ,  after  he  was  ascended  up  on  high,  committed  it 
to  the  blessed  Spirit,  the  blessed  Spirit  delivered  it  to  St.  John,  the 
peculiarly  beloved  Apostle  of  Christ,  and  St.  John  left  it  to  the 
Church,  and  the  Church  hath  commended  it  to  us,  and  now  we  to 
you,  as  a  jewel  of  inestimable  value,  containing  as  many  mysteries 
as  it  hath  words,  yea^  that  which  is  more,  manifold  hidden  senses 
in  one  sentence. 

The  whole  prophecy  consists  of  two  principal  visions,  one  con- 
cerning certain  particular  churches  of  those  times  in  the  three 
former  chapters:  another  appertaining  to  the  Church  universal 
until  the  world's  end,  part  whereof  is  this  present  Epistle. 

[^  1.  A  preparation  to  the  visions :  "  After  I  looked^ 
I       and  behold  a  door  was  open  in  heaven,"  &c. 
Wherein  observe-^  2.  A  participation  of  the  vision:  "And  behold, 
j       a  seat  was  set  in  heaven,  and  one  sat  on  the 
[^     seat,"  &c. 

"  Which  must  be  fulfilled  hereafter."  Here  learn  that  all  thino-s 
are  governed  and  ordered  by  God's  all-seeing  providence,  not 
tumbled  and  tossed  in  the  world  by  blind  fortune.  That  Antichrist 
should  come  to  beat  down  the  Church,  and  set  up  his  own  kingdom 
in  the  Church ;  that  smoke  should  arise  from  the  bottomless  pit, 
and  out  of  the  smoke  locusts,  having  power  as  the  scorpions  of  the 
earth  have  power^  and  teeth  as  it  were  the  teeth  of  lions :  that  the 
red  dragon  should  persecute  the  woman,  and  stand  in  readiness  to 
devour  her  child,  was  all  foreseen  of  Christ,  and  here  foreshown 
to  John.  "All  things  are  not  only  permitted,  but  sent  by  God." 
Lipsius.  For  his  greatness  is  such  as  that  he  can,  and  his  goodness 
is  such  that  he  Avill  order  all  things  sweetly,  bringing  light  out  of 


550  THE   OFFICIAL   CALENDAR   OF   THE    CHURCH. 

darkness,  and  disposing  of  ill  to  good  ends.  I  will  sliow  thee  things 
that  must  be  done.  For  albeit  in  evil  accidents  and  actions,  there 
is  not  unto  God's  people  an  oportet  officii,  yet  there  is  an  oportet 
necessitatis  :  according  to  that  of  Paul,  oportet  hcereses  esse,  there 
must  be  heresies  among  you^  that  they  which  are  approved  among 
you  might  be  known. 

■^^  Hereafter."  Ergo,  such  as  interpret  this  vision  of  things  done 
under  the  Old  Testament,  begin  at  the  wrong  end,  since  he  saith 
expressly  that  he  will  show  things  to  be  fulfilled  after  the  time  that 
he  spake  with  him,  and  not  things  done  before.  This  also  may 
teach  us  not  to  revel  in  the  Revelation,  over-venturously,  making 
an  Apocalypse  of  the  Apocalypse,  undoubtingly  determining  of 
every  text  and  title  contained  in  this  book,  seeing  as  yet  many 
things  are  to  be  "  fulfilled  hereafter."  As  in  all  my  annotations 
upon  other  places  of  holy  Scripture,  so  most  especially  in  many 
glosses  upon  any  part  of  the  Revelation,  I  desire  to  be  rather  a 
reporter  than  an  expositor ;  assuring  myself  that  this  course  will 
be  profitable  to  the  most,  and  acceptable  to  the  best ;  for  as  the 
spider's  web  is  not  the  better  because  woven  out  of  his  own  breast, 
so  the  bee's  honey  never  the  worse  because  gathered  out  of  many 
flowers. 

"  And  immediately  I  was  in  the  Spirit."  That  is,  as  it  had  been 
in  a  thought,  I  was  suddenly  taken  up  ;  I  was  in  the  spirit,  indeed, 
free  from  all  carnal  imaginations,  as  if  I  had  been  without  a  body : 
the  Spirit  of  the  Lord  so  possessed  me,  that  I  was  wrapt  in  an 
extasis,  or  trance,  as  Peter,  Acts  x.  10,  and  Paul,  Acts  xxii.  17, 
meaning  hereby  that  heavenly  sights  exceed  human  conceits ;  I 
was  in  the  Spirit  before  I  could  see  the  things  of  the  Spirit. 

"And  behold  a  seat  was  set  in  heaven."  A  lively  description  of 
God  and  his  kingdom :  for  throne  signifieth  his  imperial  govern- 
ment, according  to  that  of  the  Psalmist,  "  He  hath  prepared  his 
seat  for  judgment,  he  shall  judge  the  world  in  righteousness,  and 
minister  true  judgment  unto  the  people."  Tliis  seat  is  said  here 
and  elsewhere  to  be  placed  "in  heaven,''  and  not  upon  earth: 
because  God  ruleth  after  an  heavenly  manner,  and  not  after  an 
earthly,  neither  is  his  throne  subject  to  chances  and  changes,  as 
the  judgment-seats  of  earthly  princes  are,  for  "  his  sceptre  is  for- 
ever and  6vcr,  and  his  dominion  is  an  everlasting  dominion,  and  of 
his  kingdom  there  is  no  end."  Luke  i.  33. 

"And  one  sat  on  the  seat."  Prepared  as  it  were  to  determine 
and  hear  causes  ;  as  you  may  read,  Daniel  vii.  and  Isaiah  vi.,  ready 
to  judge  the  quick  and  the  dead.     God  is  not  here  said  to  stand  or 


TRINITY   SUNDAY.  551 

lie,  but  to  "sit  in  his  throne,"  signifying  the  settled  government  of 
his  kingdom,  who  cannot  be  moved  from  the  right  with  any  pertur- 
bations or  affections  as  other  judges  are  :  "  God  forbid  that  iniquity 
should  be  found  in  God,  and  wickedness  in  the  Almighty."  The 
Lord  governeth  all  the  AYorld,  as  one  that  sits  in  a  chair  at  ease, 
without  any  trouble  :  for  howsoever  his  providence  be  seen  in  the 
least  things,  in  culice  et  pulice,  saith  Augustine,  in  feeding  the 
fowls  of  heaven,  and  clothing  the  flowers  of  the  field,  as  Christ  in 
the  Gospel :  and  therefore  much  more  in  the  greater  things,  in 
ordering  and  caring  for  his  Church,  in  such  sort  that  an  holy  doctor 
cried  out :  "  0  good  God,  who  dost  guard  and  regard  all  thy  chil- 
dren, as  if  all  were  but  one,  and  so  respect  every  one,  as  if  one  were 
all :"  Aug.  Yet  all  this  (as  one  said)  is  but  cura  secura,  a  care  with- 
out care,  for  he  doth  always  rest,  and  sit  in  his  throne. 

"  And  there  was  a  rainbow  about  the  seat."  It  is  very  comfort- 
able, that  God's  seat  is  compassed  about  with  a  rainbow :  for  the 
rainbow  is  a  sign  of  his  covenant  made  with  us,  and  a  seal  of  his 
perpetual  mercy  toward  us  :  if  God  should  enter  into  judgment 
with  his  servants  according  to  justice,  "  no  man  living  could  be  jus- 
tified." But  he  hath  set  his  rainbow  round  about  his  throne,  that 
he  can  look  no  way  but  he  must  see  it :  and  therefore  now  God's 
seat  unto  such  as  are  made  partakers  of  his  covenant,  is  not  a  terrible 
throne,  but  as  St.  Paul  sweetly  calleth  it,  "a  throne  of  grace," 
whereunto  he  may  well  approach  in  time  of  need  with  boldness,  and 
find  ready  help.  The  colour  of  the  rainbow  (saith  the  text)  "  is  in 
sight  like  unto  an  emerald  ;"  which  hath  a  fresh  and  pleasant  lustre  ; 
so  nothing  is  so  delectable  to  God's  children  as  his  covenant  of  grace 
and  mercy,  which  is  ever  fresh  and  green  towards  all  such  as  believe 
in  him :  howsoever  "  lightnings  and  thunderings  proceed  out  of  his 
throne,''  yet  all  is  well  so  long  as  there  is  a  rainbow  still  about  it. 

Or  as  others,  in  the  rainbow  there  is  an  admirable  variety  of 
colours,  according  to  that  of  the  poet  Virgil, 

"  Mille  trahens  varios  adverse  sole  colores." 

So  God's  exceeding  wonderful  perfection  of  beauty  shines  in  the 
creation  of  so  many  divers  and  sundry  creatures  in  the  world,  being 
as  Ambrose  truly,  "  Wonderful  in  great  things,  wonderful  in  little 
things." 

"  And  about  the  seat  were  four  and  twenty  seats,  and  upon  the 
seats  four  and  twenty  elders."  The  twelve  Patriarchs  happily  repre- 
sent all  Israel  under  the  law  :  the  twelve  Apostles  all  the  believing 
Gentiles  under  the  Gospel ;  and  so  these  twenty-four  signify  the 
"whole  triumphant  Church,  consisting  of  Jews  and  Gentiles. 


552  THE   OFFICIAL   CALENDAR    OF   THE    CHURCH. 

"Sitting."  An  allusion  is  made  to  kings  in  the  world,  \f\nch 
have  their  counsellers,  and  noblemen  sitting  about  them  in  their 
throne  :  for  such  as  have  followed  Christ  in  the  regeneration,  "shall 
sit  upon  twelve  thrones,  and  judge  the  twelve  tribes  of  Israel  :" 
they  shall  not  be  judges  instead  of  Christ,  but  they  shall  sit  in 
judgment  with  Christ,  allowing  his  sentence,  yea  rejoicing  in  all 
that  he  doth,  and  in  all  that  he  saith. 

"  Clothed  in  white  raiment."  For  Christ  hath  purged  them,  and 
made  them  fair,  clothing  them  with  his  own  righteousness  and  purity  : 
'•  lie  that  knew  no  sin,  made  himself  to  be  sin,  that  we  should  be 
made  the  righteousness  of  God  in  him :"  as  Chrysostom  upon  that 
text,  "  the  just  was  reputed  a  sinner  that  the  sinner  might  be  just." 
This  white  garment  is  termed  elsewhere  by  St.  John,  "  a  long  white 
robe :"  because  Christ  is  the  propitiation  for  our  sins,  covering  not 
only  some,  but  all  our  unrighteousness,  from  the  top  to  the  toe. 
Christ's  righteousness  imputed  unto  us,  is  not  pallium  breve,  but 
talaris  tunica ;  not  a  short  cloak,  but  a  long  gown,  covering  all  our 
inconformities,  all  our  deformities,  all  our  weakness,  all  our  wicked- 
ness, all  the  sins  of  our  youth,  all  the  sins  of  our  age,  from  his  eye 
who  sitteth  on  the  throne. 

"  And  had  on  their  heads  crowns  of  gold."  Cyrus  said  to  his 
soldiers,  he  that  is  a  footman  shall  be  an  horseman,  and  he  that 
hath  an  horse  shall  have  chariots  :  but  all  such  as  fight  under 
Christ's  banner,  are  sure  to  be  rewarded  better,  for  every  true 
Christian  soldier  overcometh,  and  to  him  that  overcometh  is  given 
a  crown  of  gold.  *'  To  him  that  overcometh  I  will  grant  (saith 
Christ)  to  sit  with  me  in  my  throne,  even  as  I  overcame,  and  sit 
with  my  Father  in  his  throne.''  The  saints  have  through  faith 
subdued  kingdoms,  even  Satan  the  prince  of  darkness;  and  there- 
fore now  crowned  in  the  kingdom  of  glory,  because  they  were  con- 
querors in  the  kingdom  of  grace.  By  this  description  of  stately 
thrones,  and  goodly  garments,  and  golden  crowns  of  the  saints  in 
heaven,  we  may  be  well  assured  of  their  happiness  and  felicity.  Let 
us  not  therefore  faint  in  our  affliction  and  misery,  seeing  they  passed 
through  the  same  crosses,  and  now  triumph  in  eternal  joy. 

The  Gentiles  only  led  by  the  light  of  nature,  taught  the  youth  of 
their  time,  that  virtue  dwelleth  upon  the  top  of  an  high  hill,  and 
the  way  to  this  hill  is  rough  and  troublesome,  but  when  once  a  man 
is  come  to  the  top,  he  shall  find  a  fair  plain,  goodly  green  meadows, 
and  all  manner  of  pleasure.  Christians  instructed  by  wisdom  itself, 
know  that  the  way  to  heaven  is  very  straight,  and  that  through 
many  tribuUitions  we  must  enter  into  the  kingdom  of  Cod,  but    as 


TRINITY   SUNDAY.  553 

soon  as  we  shall  come  thitlier,  it  can  neither  be  spoken  nor  thought 
"what  happiness  each  of  us  shall  enjoy,  when  we  shall  "  sit  in 
thrones,  and  be  clothed  in  white  raiment,  having  palms  in  our 
hands,  and  crowns  on  our  heads." 

An  heathen  man  said,  si  violandura  est  jusjurandum,  regni  causa 
violandum :  "  If  an  oath  is  to  be  violated,  it  is  when  a  kingdom 
may  be  gained  thereby."  A  Christian,  on  the  contrary,  si  servan- 
dum  est  jusjurandum  regni  causa  servandum ;  if  our  solemn  vow 
made  to  God  in  holy  baptism  must  be  kept,  let  us  observe  it  reli- 
giously to  gain  a  kingdom.  "  Let  us  gird  up  the  loins  of  our  mind, 
and  press  forward  to  the  mark  for  the  prize  of  the  supernal  calling 
of  God  in  Christ  Jesus,  let  us  run  with  patience  the  race  that  is 
set  before  us,  having  our  eyes  ever  fastened  upon  the  author  and 
finisher  of  our  faith,  who  for  the  joy  that  was  set  before  him  endured 
the  cross  and  despised  the  shame,  and  is  set  at  the  right  hand  of 
the  throne  of  God ;"  and  he  will  lead  us  the  same  way  to  the  like 
honour  and  dignity,  that  we  may  sit  with  him  and  reign  with  him 
forever. 

"And  there  were  seven  lamps  of  fire  burning  before  the  seat, 
which  are  the  seven  Spirits  of  God."  Some  construe  this  of  the 
glorious  angels,  as  being  elsewhere  called  spirits,  and  flames  of  fire: 
but  others  more  fitly  conjecture  that  these  seven  spirits  of  God  are 
the  seven  gifts  of  his  Spirit,  mentioned  Isai.  xi.  2,  prefigured  in  the 
Scripture  by  the  seven  lights  of  one  candlestick,  by  the  seven  eyes 
of  one  Lamb.  The  first  burning  lamp  before  God's  seat  is  the 
spirit  of  wisdom,  the  second  is  the  spirit  of  understanding,  the 
third  is  the  spirit  of  counsel,  the  fourth  is  the  spirit  of  fortitude, 
the  fifth  is  the  spirit  of  knowledge,  the  sixth  is  the  spirit  of  piety, 
the  seventh  is  the  fear  of  the  Lord. 

Or  happily  this  certain  number  is  put  for  an  uncertain :  hereby 
meaning  all  the  gifts  and  graces  of  God's  Holy  Spirit :  for  seven 
is  a  perfect  number,  and  signifieth  in  Holy  Writ  fulness :  so  God's 
seven  spirits  is  as  much  as  God's  sevenfold  spirit,  that  is  God's  one 
Spirit,  full  of  all  good  gifts,  here  termed  "burning  lamps  of  fire," 
because  they  give  light  to  such  as  sit  in  darkness  and  in  the  shadow 
of  death,  ever  comforting  and  relieving  God's  elect  without  ceas- 
ing :  the  light  of  the  temple  went  not  out,  to  signify  that  the  spirits 
of  God  should  be  continually  burning  in  the  Church. 

"  Holy,  holy,  holy  Lord  God  Almighty,  which  was,  and  is,  and 
is  to  come."  The  Fathers  out  of  these  words  usually  note  the 
sacred  mystery  of  the  Trinity  in  Unity,  and  Unity  in  Trinity.  In 
that  they  sing  thrice  holy,  note  the  Trinity :  but  in  that  they  add 

3T 


554  'I'lll';    OlM'MAIi    (MLKXDAI!,    OF    TJIi;    CIl  IJ  HC'IF, 

ill  the  niii^njl;i,)',  Jjonl  (;lo(I,  nob;  ilio  unity.  'J'lic  ruoanin;^  of  tlii.s 
hymn,  ilion,  Ih  :  blcHHOfl  nvi  IIk^u  Alrni;.flitj  Fatlicr,  blessed  art  thou 
Alrrii|^hty  Hon,  McHHod  art  thou  Alini»r)ity  Holy  (jliost;  three  dis- 
tinct jterHonH,  and  yet  one  only  Jjoi'd  (j!od,  wliioli  Avas  without 
})(i{j:^'it\t\'iuis,  art  of  tliyHclf"  without  nieajiH,  iirid  Hhall  he  forever 
without  end.  "  The  Buhst;ineo  of  this  blessed  'i'rinity  and  incom- 
niutjilde  JJ(;ity  is  one;  undivided  in  work,  eoneordant  in  will,  equal 
in  oinnipotenee,  (jfjual  in  ^dory."  Leo.  1'lie  J)'at}icr  is  hfdy,  the 
Son  holy,  the  S[)irit  holy:  the  J<'a,ther  is  (Jod,  the  Son  is  (Jod,  the 
Jloly  (jh(mt  is  (jlod  :  the  P'jither  Alinl;.dity,  the  Son  Ahni^dity,  the 
Jloly  (jihost  Ahrii^fhty :  the  Father  etei'nal,  the;  Son  eternal,  the 
Holy  (;ihost  eternal ;   "  whieh  was,  and  is,  and  is  to  come." 

'j'his  JOpisth;,  then,  a,ssi;!;ne(]  by  the  Church,  is  most  fit  for  the 
present  occasion,  as  containing  a  liv(;ly  description  of  the  blessed 
Trinity,  with  :i,  hymn  of  praise  to  the  same.  St.  Jolin,  in  his  vision, 
l)eheld  on(!  sittinf!;  on  the  thioiu;,  whicli  is  God,  the  ]<'athcr ;  and  at 
his  ri/i;ht  hand  the  lijunh,  which  is  (jlod  the  Son  ;  and  the  sevenfold 
Sfiirit  procf'edin;^  IVom  both,  which  is  Cod  tlie  Holy  Chost:  '^' one 
in  })ower,  three  in  persons."  l>re viiir. 

And  here  let  us  observe  the  reason,  also,  why  tho  Church  at  this 
time  of  tho  year  eele])rates  a  feast  unto  tho  sacred  Trinity:  the 
(jliureh  ill  Advent  and  Christinas  honours  our  Saviour's  incarna- 
tion ;  in  lifijit,  ]ii;(  d(!;illi  :ui(l  [)aHHion  ;  at  Easter,  his  resurrection ; 
on  Holy 'I'hursdii.y,  his  asccinsion;  a,t  I'cnteeost,  his  sending  down 
of  tli(!  Holy  (ihost,  by  which  unHpe:i.I<al)l(;  Ixuiefits  our  whole  salva- 
tion i'A  linished:  it  remaineth  only  that  now  we  should  bless  tho 
most  holy  Trinity  for  his  /goodness,  and  declare  tho  wonders  he  hath 
done  for  the  sons  of  men  :  and  therefore  let  us  witli  tho  twenty-four 
ciders  here  fall  down  before  Him  tluit  sits  on  the  throiK!,  casting 
our  crowns  before  his  footstool,  thii,t  is,  renouncing  all  our  own 
merits,  and  say:  "Thou  art  worthy,  0  Lord  (our  (jlod)  to  receive 
glory,  and  honour,  and  power;  for  thou  hast  created  all  things,  for 
thy  will's  sake  they  arc  and  were  created."     Amen. 


TRINITY   SUNDAY. 


555 


THE  GOSPEL. 


John  iii.  1. — "  There  was  a  man  of  the  Pharisees,  named  Nieode- 
mus,  a  ruler  of  the  Jeios,"  c^-c. 


'  Parties  dis-  \ 
puting, 


C  Opponent,  Nicode- 
I  mus  described  by 
his 


In  this  ex- 
cellent dia-  I 
logue,   note  J 
principally    ' 
the 


Points   dis- 
puted 


Respondent  Christ, 
in  whom  observe 


The  speech  of  Ni- 
codemus  hath 
two  parts,  a 


Christ's  answer  to 
to  this  implied 
query  shows  di- 
rectly that  two 
things  are  re- 
quisite, 


{  Sect,  a  man  of  the  Pharisees. 
Titles  of  honour,  a  ruler  of  the 

Jews,  a  master  in  Israel. 
Time,  when  he  came  to  Christ, 

by  night. 

1.  Ills  facility,  who  would. 

2.  His  felicity,  who  could  an- 
swer so  soundly,  so  sud- 
denly. 

Preface,  which  is  explicit, 
"  Kabbi,  we  know  that  thou 
art  a  teacher  come  from 
God,"  &c. 

Proposition,  or  question,  im- 
plicit, concerning  regenera- 
tion, how  a  man  may  see 
the  kingdom  of  God. 

Baptism,  verse  5,  "Verily, 
verily,  I  say  unto  thee,  ex- 
cept a  man  be  born  of  wa- 
ter,"  &c. 

f  Ascension    openeth 

Faith   in  I      a  door  into  hea- 
Christ,  J      ven,  ver.  13. 
whose   j  Passion  is  a  ladder 
unto  heaven,  ver. 
t     14,15. 


"  A  man  of  the  Pharisees."  It  is  said  in  the  former  chapter,  at 
the  23d  verse,  that  "  when  Jesus  was  at  Jerusalem,  at  the  feast  of 
the  Passover,  many  believed  in  his  name,  v/hen  they  saw  the  mira- 
cles -which  he  did."  Among  those  many,  Nicodemus  (as  it  is  thought) 
was  one  :  for  he  was  a  sweet  rose,  springing  from  a  pricking  thorn : 
the  Pharisees,  as  St.  John  the  Baptist  told  them  flatly,  were  a 
"generation  of  vipers;"  and  yet  Nicodemus,  a  Pharisee,  believed 
in  Christ:  for  "God  is  able  of  stones  to  raise  up  children  unto 
Abraham."  He  that  will  have  all  sorts  of  men  to  be  saved, 
will  have  all  sorts  of  men  come  unto  the  knowledge  of  the  truth. 
"All  that  the  Father  giveth  me  (saith  Christ)  shall  come  to  me;" 
"  Whom  he  did  predestinate,  them  also  he  called,  and  whom  he 
called,  them  also  he  justified,  and  whom  he  justified,  them  also  he 
will  glorify."  Wherefore,  seeing  God's  secret  will  in  electing  and 
calling  men  to  salvation  is  unsearchable,  let  us  not  "judge  before 
the  time."  Matthew,  though  a  publican,  may  become  an  apostle ; 
Magdalen,  though  a  harlot,  may  become  djvout;  Paul,  though  a 


556  THE    OFFICIAL    CALENDAR   OF   THE   CHUPtCH. 

persecutor,  may  become  a  preacher  ;  Justin  Martyr,  a  Gentile,  may 
turn  Christian :  Augustin,  a  Manichee,  turn  Catholic ;  Luther,  a 
monk,  turn  Protestant ;  and  here  Nicodemus,  a  doctor  among  the 
Pharisees,  is  turned  scholar  unto  Christ. 

<'  Named  Nicodemus."  In  Hebrew  this  name  signifieth  innocent 
blood ;  in  Greek,  one  that  overtoppeth  or  excelleth  the  people ; 
both  arc  fitting :  for  by  this  happy  conference  Nicodemus  was  made 
partaker  of  Christ's  innocent  blood  shed  for  his  sins,  and  by 
faith  he  did  excel  others  of  his  fellows.  As  he  then  believed 
among  incredulous  Jews,  and  as  Job  was  just  in  the  land  of  Uz ; 
and  as  Lot  was  righteous  among  the  filthy  Sodomites,  even  so  we 
must  be  '•'•  blameless  in  the  midst  of  a  crooked  and  naughty  genera- 
tion, shining  as  lights  in  the  world."  Every  man  must  labour  to 
shun  the  common  corruptions  of  the  place  wherein  he  liveth,  and 
so  become  Nicodemus,  one  that  overcometh  other  men  in  holiness 
and  righteousness :  as  iEsop's  pearl  in  a  dunghill,  a  lily  among 
thorns,  Cant.  ii.  2. 

"A  ruler  of  the  Jews."  Nicodemus  is  called  here  princeps 
Judseorum,  as  some  priests  elsewhere,  principes  sacerdotum :  it  is 
certain  there  was  but  one  high  priest,  and  yet  many  chiefs,  who 
were  "  heads  of  their  families,"  1  Chron.  xv.  5,  6,  7,  8  verses,  and 
chapter  xxiv.  6.  So  Nicodemus  was  head  of  his  house,  a  chief  of 
his  rank,  a  doctor  in  Israel ;  all  which  hindered  him  in  coming  to 
Christ :  for  "not  many  wise  men  after  the  flesh,  not  many  mighty, 
not  many  noble  are  called."  Here,  then,  observe  the  power  of 
Christ,  in  his  words  and  in  his  wonders  :  it  is  said  by  the  Pharisees 
in  this  seventh  chapter  of  this  Gospel,  at  verse  48,  "  Do  any  of 
the  rulers  of  the  Pharisees  believe  in  him?"  and  yet  Nicodemus,  a 
ruler  and  Pharisee,  doth  believe  ;  yea,  many  ''•'  believed  among  the 
chief  rulers,"  as  our  Evangelist  reports,  chapter  xii.  verse  42. 

Others  note  the  meekness  of  Nicodemus,  who,  being  a  doctor, 
desired  to  learn ;  and  being  a  chief  ruler,  did  not  send  for  Christ, 
but  went  unto  him.  Whose  modesty  condemns  exceedingly  the 
presumption  of  some  petty  rulers  in  our  age,  who  will  not  vouch- 
safe to  come  'to  Christ,  (if  he  will  be  served)  Christ  must  come  to 
them,  the  Supper  of  the  Lord  must  be  brought  unto  their  table,  the 
ministers  of  Christ  must  church  their  wives  at  home,  baptize  their 
children  at  home,  read  the  public  prayers  at  home :  whereas  David 
said,  "  One  thing  have  I  desired  of  the  Lord,  which  I  will  require 
still,  even  that  I  may  dwell  in  the  house  of  the  Lord  all  the  days 
of  my  life."  These  gallants  imagine  they  do  God  a  favour  when 
they  tread  in  his  courts,  and  a  grace  to  his  ambassadors,  when  they 


TRINITY   SUNDAY.  557 

lend  their  ears  to  an  hour's  audience.  The  renowned  Captain 
Huniades  was  of  another  mind,  when  he  felt  himself  in  danger  of 
death,  desired  to  receive  the  Sacrament  before  his  departure,  and 
would  in  any  case  (sick  as  he  was)  be  carried  to  the  church  to 
receive  the  same,  saying,  "  that  it  was  not  fit  that  the  Lord  should 
come  to  the  house  of  his  servant,  but  the  servant  rather  to  go  to 
the  house  of  his  Lord  and  Master." 

"By  night."  If  he  did  this  upon  the  sight  of  Christ's  great 
miracles,  hungering  and  thirsting  after  righteousness,  not  suffering 
his  eyes  to  sleep,  nor  his  eyelids  to  take  any  rest,  until  he  had  found 
the  way,  the  truth,  and  the  life,  then  his  fact  is  imitable ;  for  we 
may  not  procrastinate  our  coming  unto  Christ,  but  "'  seek  the  Lord 
while  he  may  be  found,  and  call  upon  him  while  he  is  near."  Or, 
if  he  came  by  night  to  gain  the  fitter  opportunity,  to  talk  privately 
with  Christ,  it  is  also  commendable ;  for  opportunities  are  so  gra- 
cious, as  that  good  hours  are  the  suitor's  best  friends.  Or  if  he  did 
this  out  of  fear,  lest  he  should  displease  the  Pharisees,  and  be  cast 
out  of  the  synagogue,  then  it  was  an  imperfection  in  him :  and  yet 
considering  that  it  was  the  first  time  that  he  came  to  Christ,  in 
some  sort  excusable.  The  first  time,  for  after  once  we  know  the 
truth  and  have  subscribed  thereunto,  we  may  not  play  the  part  of 
Nicodemus,  halting  between  God  and  Baal,  between  Christ  and  the 
Pharisees,  holding  with  the  hound  and  running  with  the  hare. 
Naaman  the  Syrian  was  such  a  Nicodemus,  as  desirous  to  serve  the 
living  Lord,  and  yet  to  worship  his  rotten  idol,  Rimmon.  Aaron 
was  such  a  Nicodemus,  in  fearing  the  people's  displeasure  more  than 
the  wrath  of  God.  Obadiah  was  such  a  Nicodemus ;  he  did  hide 
the  prophets  of  the  Lord,  and  feed  them  with  bread  and  water,  and 
yet  he  durst  not  openly  protect  them.  In  the  courts  of  princes,  in 
parliaments,  in  universities,  in  councils,  are  many  Nicodemi, 
who  love  the  good  of  the  Church  and  Commonwealth,  yet  fear 
to  speak  their  mind  boldly,  lest  they  should  be  cast  out  of  the 
synagogue,  "loving  the  praise  of  men  more  than  the  glory  of 
God." 

In  our  age  the  Church-Papist,  or  mere  Parliament-Protestant,  is 
an  arrant  Nicodemus,  his  heart  is  set  for  Babel,  and  yet  his  face 
looks  toward  Jerusalem,  equivocating  with  God  and  the  king.  He 
comes  to  Christ  by  night,  he  will  be  present  at  divine  service,  but 
in  a  close  pew,  no  man  shall  see  or  hear  what  he  doth  and  saith  unto 
Christ.  Nicodemus  who  came  to  Christ  at  the  first  by  night,  after- 
wards   defended   him  openly  when   he   lived,   John  vii.    51,   and 


558  THE    OFFICIAL    CALENDAR    OP   THE    CHURCH. 

bestowed  cost  on  his  funeral  bountifully,  -wlien  lie  was  dead,  John 
xix.  39. 

"  Rabbi,  we  know  that  thou  art  a  teacher  come  from  God." 
Nicodemus  avoweth,  in  this  preface,  three  things  of  Christ,  which 
ought  to  be  found  in  every  good  pastor  : 

[^Learning,  "a  Rabbi.'' 

TT  i.  1      r     1  •     I  License,  "  sent  of  God." 

He  must  be  tor  his  -(  t -^     n  •  i        i  i         i 

Lite,  doing  such  works,  as  that  others  may 

see  "  God  is  with  God." 

Rabbi  is  a  title  of  honour  given  unto  men  of  great  discretion  and 
learning,  according  to  that  of  Christ  in  the  Gospel,  "ye  love  greet- 
ings in  the  market,"  and  "  to  be  called  of  men,  Rabbi,  Rabbi :"  so 
the  minister  of  the  word  must  be  both  apt  and  able  to  teach  :  "  a 
doctor  in  Israel,  a  Rabbi."  See  Gospel,  eighth  Sunday  after 
Trinity. 

Secondly,  the  pastor  must  "  come  from  God,"  as  being  the  man  of 
God,  and  mouth  of  God :  and  therefore  "  no  man  ouo-ht  to  take  this 
honour  unto  himself,  but  he  that  is  called  of  God,  as  Aaron  Avas," 
Heb.  V.  4.     See  Gospel,  first  Sunday  after  Easter. 

Thirdly,  whereas  the  minister  cannot  do  such  miracles,  he  must 
endeavour  to  do  such  morals,  as  that  others  may  see  God  is  with 
him  :  quoth  Luther,  "  The  divine  is  not  the  man  who  knows  much, 
and  teaches  much,  but  he  who  lives  purely  and  divinely."  A  good 
prelate  must  resemble  the  planet  Jupiter,  which  is  in  his  effect 
benevolus,  calidus,  humidus,  diurnus  : 

"Benevolus    in   affectione.     Benevolent  in   his 
feelings. 

A     1       ,1  ,         Calidus  in  dilectione.     "Warm  in  love. 

And  so  the  pastor      ^-^      . .      .  .  m      i       • 

,1  .''  liumidas  m  compassione.     lender  m  compas- 

sion. 
Diurnus  in  conversatione,  Rom.  xiii.  13.  Daily 
I       in  conversation. 

Walking  honestly,  as  in  the  day,  that  by  doing  well  he  may  stop 
the  mouths  of  foolish  and  ignorant  men,  exciting  them  by  good 
example  to  glorify  God  in  the  day  of  his  visitation. 

"Jesus  answered."  He  did  not  chide  Nicodemus  and  say,  seeing 
"  I  am  a  Prophet,  come  from  God,  and  do  such  miracles  as  none  can 
perform  except  God  were  with  him,"  I  wonder  why  you  come  to 
mc  by  night,  and  not  in  the  day  :  Christ,  I  say,  did  not  chide,  but 


TRINITY   SUNDAY.  559 

rather  cherish  Nicocleraus  ;  in  the  words  of  Augustine,  "  non  dele- 
bat  sed  alebat :"  he  did  not  brake  the  bruised  reed,  nor  quench 
the  smoking  flax.  Christ  did  not  condemn  his  pusillanimity  for 
coming  in  the  night,  though  he  taxed  his  ignorance,  for  that  being 
a  "  master  in  Israel,  he  knew  not  that  a  man  must  be  born  again, 
before  he  can  see  the  kingdom  of  God."  Hence  we  may  learn  to 
reprehend  and  exhort  with  all  long-sufi"ering  and  doctrine  :  we  must 
direct  by  doctrine,  correct  in  patience  ;  when  any  come  to  confer 
with  us  about  the  points  of  holy  religion,  we  must  use  them  famili- 
arly, as  Christ  did  Nicodemus. 

And  as  the  pastor  may  take  this  and  many  more  good  instruc- 
tions here  from  Christ's  example  ;  so  the  people  may  learn  two 
things  of  Nicodemus  :  it  is  their  duty  to  question  with  their  teacher, 
"  How  can  a  man  be  born  when  he  is  old  ?"  and  again,  not  dissem- 
bling his  ignorance,  "  How  can  these  things  be  ?"  Secondly,  that 
which  is  delivered  by  the  judicious  pastor  in  general,  they  must 
apply  in  particular  :  Christ  said,  "Except  a  man  be  born  again  :" 
Nicodemus  answered,  "  How  can  an  old  man  ?"  applying  it  as  it 
should  seem  to  himself.  Thus  much  concerning  the  men,  I  now 
come  to  the  matter. 

"Verily,  verily."  This  double  asseveration,  "Amen,  amen,"  is 
not  used  in  any  Gospel,  excepting  this  of  St.  John,  and  in  no  part 
of  this  Gospel,  so  much  as  in  this  argument.  As  then  the  hunts- 
men gather  that  there  is  some  game  when  the  hounds  open  loud 
and  free  :  so  when  the  Scripture  useth  importunity  in  a  point,  it  is 
an  evident  sign,  that  there  is  some  great  thing  to  be  marked  ;  and 
indeed  the  problem  discussed  here,  between  Christ  and  Nicodemus 
concerning  our  justification,  is  one  of  the  main  questions  in  all 
divinity. 

„,    .  ,  .      ,  .     ,.  ,.       C  Authority,  "I  say,  we  speak,"  &c. 

Christ  in  this  disputation  ^  ,  V    ,,  -n        x  \     ^ 

,   ,  .       ,  ^      .  ,       <  Arguments,  "  i^xcept  a  man  be  born 

urgetn  ms  adversary  with      J  -    ,,  l 

I      again,    ccc. 

Nicodemus  acknowledg;ed  that  Christ  was  a  teacher  sent  from 
God,  but  Christ  to  show  that  he  was  the  Prophet,  yea  the  Lord  of 
the  Prophets;  he  doth  not  speak  like  Moses,  "I  Am  sent  me;" 
nor  as  the  rest  of  the  Prophets  in  their  preaching,  "  Thus  saith  the 
Lord:"  but  authoritative,  with  command,  "I  say,  we  speak  that 
we  know,  we  testify  that  we  have  seen." 

Secondly,  Christ  useth  arguments  against  his  adversary.  Nico- 
demus imagined  that  a  man  is  justified  by  the  pharisaical  observa- 
tion and  external  works  of  the  law :  this   opinion  is  confuted  by 


560  THE  ornciAL  calendar  of  the  church. 

Christ :  first  in  general,  "  Except  a  man  be  born  from  above,  he 
cannot  see  the  kingdom  of  God:"  then  in  more  particular,  explain- 
ing the  proposition  :  ''•'  Except  a  man  be  born  of  water  and  of  the 
Spirit." 

St.  Paul  saith,  "  that  was  not  first  made  which  is  spiritual,  but 
that  which  is  natural,  and  after  that  which  is  spiritual."  A  man 
therefore  must  be  first  born  naturally  to  come  into  the  world,  then 
born  again  from  above  supernaturally  and  spiritually  to  overcome 
the  world  :  "  men  are  made,  not  born  Christians :"  Jerome  ;  "  all 
that  is  born  of  the  flesh,  is  flesh  :"  every  man  is  born  in  sin,  and 
conceived  in  iniquity,  not  understanding  the  things  of  the  Spirit  of 
God :  corrupt  seed  begets  corrupt  sons,  all  of  us  are  by  nature 
"  found  guilty  to  die  before  we  be  born  to  live,"  Bern.,  the  children 
of  wrath,  as  the  Scripture  plainly,  Eph.  ii.  3. 

Now  the  law  cannot  deliver  us  from  this  bondage  of  sin,  nor  from 
the  wages  thereof,  eternal  death  :  and  therefore  ''  no  man  is  justi- 
fied by  the  works  of  the  law,  but  by  the  faith  of  Jesus  Christ,"  Gal. 
ii.  16,  "  that  which  is  born  of  the  Spirit  is  spirit:"  eternal  life  is 
not  carnal  but  spiritual :  he  therefore  that  will  be  the  son  of  God 
in  his  kingdom  of  grace,  the  saint  of  God  in  his  kingdom  of  glory, 
must  be  born  again  from  above  by  the  Spirit.  How  this  is  done, 
Christ  showeth  here  more  particularly. 

"  Except  a  man  be  born  of  water."  Some  few  modern  divines 
have  conceited,  that  these  words  are  not  to  be  construed  of  external 
baptism,  because,  say  they,  "  Christ  taketh  water  here  by  a  bor- 
rowed speech  for  the  Spirit  of  God,  the  efi'ect  whereof  it  shadoweth 
out ;  and  so  water  and  the  Spirit  are  all  one.''  To  this  interpreta- 
tion answer  is  made  :  first,  that  it  is  an  old  rule  in  expounding  of 
holy  Scripture,  that  where  a  literal  sense  will  stand,  the  farthest 
from  the  letter  is  commonly  the  worst ;  and  there  is  nothing  more 
dangerous  in  a  Christian  university,  than  this  licentious  and  delud- 
ing art,  changing  the  meaning  of  words,  as  Alchemy  doth  or  would 
do  the  substance  of  metals  ;  averting  the  truth  in  perverting  the 
text :  of  these  men  Augustine's  position  is  a  prophecy  :  "  If  any 
erroneous  opinion  pre-occupies  the  mind,  whatever  the  Scripture 
asserts  otherwise,  men  deem  figurative."  De  doct.  Christ,  lib.  3, 
cap.  10. 

Secondly,  wo  tell  them,  if  water  were  put  here  for  explanation  or 
declaration,  it  should  not  be  placed  before,  but  after  the  word  spirit, 
as  in  their  own  example,  jNIatt.  iii.  11,  "  He  will  baptize  you  with 
the  Holy  Ghost  and  with  fire." 

Thirdly,  that  Origen,  Chrysostom,  Augustine,  Cyril,  Beda,  Theo- 


TRINITY   SUNDAY.  561 

phylact,  Eutliymius,  in  their  commentaries  upon  this  place ;  Justin 
Martyr,  Tertullian,  Ambrose,  Jerome,  Basil,  Gregory  Nyssen,  and 
many  more,  yea  most  of  the  fathers.  Hooter,  a  man  of  incomparable 
reading,  openeth  his  mouth  wider,  avowing  peremptorily,  that  all 
the  ancients  have  construed  this  text,  as  our  Church  doth,  of  out- 
ward baptism.  See  Bellar.  de  efiectu  Sacrament,  cap.  3,  §.  Ad 
hunc  locum  ;  et  de  Sacramento  bap.  lib.  1,  cap.  4,  §.  Secundo 
Calvinus :  Maldonat.  com.  in  loc.  Hooker  Eccles.  polit.  lib.  5,  § 
59  et  60.     Bcza  major,  annot.  in  loc. 

By  baptism  then  a  man  is  made  a  member  of  Christ,  a  child  of 
God,  and  an  inheritor  of  the  kingdom  of  heaven,  as  our  Church  out 
of  this  place  teacheth  :  and  in  baptism  there  is  a  visible  sign,  which 
is  water,  and  an  inward  grace,  Avhich  is  conveyed  unto  us  by  the 
Spirit  invisibly  :  for  as  the  "  wind  bloweth  where  it  listeth,  and 
thou  hearest  the  sound  thereof,  but  thou  canst  not  tell  whence  it 
cometh,  or  whither  it  goeth ;  so  is  every  one  that  is  born  of  the 
Spirit :"  as  the  Spirit  is  an  inward  necessary  cause,  so  the  water  is 
an  outward  necessary  means  to  our  regeneration  :  "  For  baptism  is 
not  only  a  sign  of  possession,  and  mark  of  difference,  whereby  Chris- 
tian men  are  discerned  from  others  that  be  not  christened  :  but  it 
is  a  sign  of  regeneration,  whereby  as  by  an  instrument  they  that 
receive  baptism  rightly,  are  grafted  into  the  Church."  Anglican 
Confess,  art.  27  and  art.  25,  and  effectual  sign  of  grace.  And  as 
Leo  speaks,  incorporated  into  Christ :  "  that  having  been  received 
by  Christ,  and  receiving  Christ,  he  should  not  be,  after  baptism, 
what  he  was  before,  but  become  a  body  of  regeneration,  flesh  of  the 
crucified  ;"  flesh  as  it  were  of  Christ's  flesh,  and  bone  of  his  bone  : 
"  since  God  was  made  flesh  by  being  born,  we  also  are  made  like 
him  by  being  regenerated:"  the  Spirit  in  this  our  new  birth  is 
instead  of  a  father ;  the  water  instead  of  a  mother :  in  this  sense 
the  Scripture  terms  baptism  a  bath  of  regeneration.  Tit.  iii.  5, 
whereby  God  cleanseth  his  Church,  unto  remission  of  sins :  since 
our  Lord  by  his  birth  was  made  of  our  flesh,  so  we,  also,  are  made 
his  by  regeneration. 

Happily  some  will  object,  if  this  exposition  be  true,  then  no  man 
can  be  saved  except  he  be  baptized.  In  cases  of  extremity,  when 
public  baptism  cannot  be  had,  private  is  sufficient :  and  Avhen  not 
so  much  as  private  may  be  Avell  obtained,  votall  is  enough,  as  our 
Popish  adversaries  acknowledge  :  Rhem.  et  Cajetan.  Satis  est,  si 
adsit  mentaliter,  ubi  non  potest  haberi  sacramentaliter.  Thom.  "It 
is  enough  if  present  mentally,  where  it  cannot  be  had  sacrament- 
ally."     If  thou  canst  get  baptism  for  thy  child,  despise  not   this 


562  THE   OFFICIAL   CALENDAR    OF   THE    CnURCII. 

blessed  sacrament,  for  altbougli  it  be  not  an  immediate  cause,  yet 
it  is  a  mediate  channel  of  grace,  whereby  the  mercies  of  God  in 
Christ  arc  conveyed  unto  us:  according  to  that  of  Hugo,  fideles 
salutcra  ex  istis  dementis  non  qurerunt,  esti  in  istis  qurcrunt :  non 
cnim  ista  tribuunt  quod  per  ista  tribuitur  :  "  The  faithful  do  not 
seek  salvation  from  these  elements,  although  they  seek  it  in  them  ; 
for  they  cannot  afford,  what  is  afforded  in  them  ;"  but  if  through  ex- 
treme necessity  thou  canst  not  enjoy  this  holy  water,  assure  thyself, 
God  accepteth  a  desire  for  a  deed. 

The  apparent  discrepancies  connected  with  "  the  doctrine  of 
baptisms"  may  be  reconciled,  if  we  keep  in  mind  several  facts,  which 
are  admitted  by  all  sacramental  Christians : 

First.  Baptism  has  two  parts,  i.  e.,  the  work  of  the  Spirit,  and 
its  seal. 

Second.  The  seal  alone  is  never  called  baptism  in  the  Scriptures, 
save  only  in  the  case  of  impostors,  as  Simon  Magus  :  but  the  work 
of  the  Spirit  is  called  baptism  frequently,  and  independently  of  its 
seal ;  1  Pet.  iii.  21 ;  "  Baptism  doth  now  save  us,  not  the  putting 
away  the  filth  of  the  flesh,  but  the  answer  of  a  good  conscience 
towards  God,"  Eph.  v.  26  ;  Kom.  ii.  28.  Inasmuch  therefore  as 
God  promises  his  Spirit  to  the  children  of  believers.  Acts  ii.  30  ; 
and  also  to  those,  for  whom  his  people  make  intercession,  John 
xvi.  23 :  the  Church,  believing  these  promises,  and  having  given 
the  seal,  accounts  the  work  of  the  Spirit  as  commenced,  and 
calls  the  person  "  regenerate,"  even  as  God  also  accounts  us  as 
righteous  in  Christ,  who  is  able  to  make  us  so,  and  for  Christ,  whose 
righteousness  is  imputed  to  us.  Baptism  is  therefore,  in  this  chapter, 
put  before  faith  ;  because  it  must  always  be  before  it ;  for  no  man 
can  believe  in  Christ  until  he  see  him,  nor  see  him  until  his  eyes 
be  opened  by  being  "  born  of  the  Spirit."  The  order  of  this  crea- 
tion is  like  that  of  Genesis.  First,  the  Spirit  broods  over  the  dark 
and  chaotic  abyss ;  then  the  light  of  truth  pours  in  on  the  mind  ; 
then  repentance  sets  things  in  order ;  then  faith  brings  forth  her 
good  fi'uits;  and  lastly  love,  invites  God  to  become  man's  companion 
in  the  paradise  of  the  new  creation.— (Editor.) 

If  any  shall  ask,  why  Christ  in  this  dispute  concerning  justifica- 
tion, doth  treat  first  of  baptism,  then  of  faith ;  answer  is  made,  that 
the  outward  ministry,  which  especially  consists  in  preaching  the 
word,  and  administering  the  sacraments,  is  like  John  Baptist,  point- 
ing unto  Christ,  and  showing  how  much  we  stand  in  need  of  his 
mercy.  The  great  Rabbi  therefore  begins  his  sermon  of  regenera- 
tion with  baptism,  but  ends  it  with  faith  in  the  world's  Saviour ; 


TRINITY   SUNDAY.  563 

by  ■ffliicli  all  the  sacraments  and  other  works  of  the  ministry  are 
powerful  and  effectual  in  us.  It  is  impossible  for  any  man  to  see 
God  without  a  mediator,  appeasing  the  wrath  of  God  of  himself: 
^'•'  no  man  ascendeth  up  to  heaven,  but  he  that  came  down  from 
heaven,  even  the  Son  of  man  which  is  in  heaven  :"  he  is  the  sole 
mediator  between  God  and  man,  opening  the  kingdom  of  heaven  to 
all  believers. 

"As  therefore  Moses  lift  up  the  serpent  in  the  wilderness,  even 
so  must  the  Son  of  man  be  lift  up,  that  whosoever  believeth  in  him 
perish  not,  but  have  everlasting  life."  He  doth  aptly  teach  a  doctor 
of  the  law,  by  a  figure  of  the  law  ;  showing  that  the  law  and  the 
Gospel  agree  ;  the  serpent  being  a  type  of  the  Saviour  :  the  chil- 
dren of  Israel  murmuring  against  God,  and  his  servant  Moses,  were 
stung  with  the  fiery  serpents  in  such  sort,  that  many  of  the  people 
died ;  and  therefore  they  desired  Moses,  that  he  would  pray  to  the 
Lord  to  take  these  serpents  from  them  ;  hereupon  Moses  according  to 
God's  express  commandment,  "'  made  a  serpent  of  brass  and  set  it  up 
for  a  sign,  and  when  a  serpent  had  bitten  a  man,  then  he  looked  to  the 
serpent  of  brass,  and  lived  ;"  he  was  healed  instantly  without  any 
medicine,  or  other  help  ;  yea  without  any  other  reason,  but  that 
God  had  said  it  should  be  thus  :  all  men  have  murmured  against 
God,  and  are  stung  with  the  fiery  darts  of  that  old  serpent  Satan  : 
and  yet  all  such  as  repent  and  behold  with  faith's  eye,  Christ  ex- 
alted on  the  cross,  shall  be  saved  from  everlasting  death,  of  pure 
grace,  without  and  before  their  good  works,  albeit  afterwards  being 
delivered  from  their  enemies,  it  be  their  duty  to  serve  God  in  holi- 
ness and  righteousness  all  the  days  of  their  life. 

The  virtue  of  Christ's  death  is  better  described  by  this  one  simili- 
tude, than  thou  couldst  declare  with  a  thousand  words,  it  is  an 
universal  medicine,  "  whosoever ;"  it  pertaineth  to  all,  but  all  pertain 
not  to  it ;  none  pertain  to  it,  but  they  that  take  benefit  by  it ;  and 
none  take  benefit  by  it,  no  more  than  by  the  brazen  serpent,  but 
they  that  fix  their  eyes  on  it ;  "  He  that  believeth  in  him,  shall  not 
perish."  It  is  not  enough  to  believe  him,  except  a  man  also  believe 
in  him :  except  he  wholly  depend  on  him,  as  his  only  mediator  and 
Redeemer.  And  thus  a  man  is  born  again  by  faith  in  Christ, 
begotten,  and  confirmed  in  us  evermore  by  the  blessed  word  and 
sacraments. 

Yea,  but  what  is  all  this  to  the  feast  of  holy  Trinity  ?  wherefore 
did  the  Church  allot  this  Scripture  for  this  Sunday  ?  The  reason 
hereof  is  very  plain,  because  this  Gospel  expresseth  all  the  three  sa- 
cred persons,  as  also  their  appropriate  attributes  ;  it  showeth  the  per- 


564  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

son  of  the  Father,  verse  2,  "  We  know  that  thou  art  a  teacher  come 
from  God:"  the  person  of  the  Son  speaking  throughout  the  whole 
dialogue  ;  the  person  of  the  Holj  Ghost,  verse  5,  "Except  a  man 
be  born  of  water  and  of  the  Spirit :"  unto  the  Father  it  ascribeth 
especially  power,  "  no  man  could  do  such  miracles  as  thou  dost, 
except  God  were  with  him."  Unto  the  Son  wisdom,  "  we  speak 
that  we  know  ;"  to  the  Holj  Ghost  goodness  and  love,  "  the  wind 
bloweth  where  it  listeth,"  &c.  And  therefore  let  us  praise  the 
sacred  Trinity  with  other  Churches  out  of  St.  Paul,  "  of  him,  and 
through  him,  and  for  him  are  all  things,  unto  him  be  glory  forever. 
Amen."  Augustine  is  of  opinion,  that  these  prepositions,  of,  through, 
for,  are  not  to  be  confounded ;  because  ex  doth  note  the  Father,  per 
the  Son  ;  in,  the  Holy  Ghost ;  ex,  the  Father,  of  whom  are  all  things ; 
per,  the  Son,  through  whom  are  all  things  ;  in,  the  Holy  Ghost,  in 
whom  are  all  things,  as  Peter  Lombard  wittily. 

Unto  these  expositions  of  Augustine  and  Lombard,  I  think  our 
Church  alludeth,  unfolding  the  text  thus  ;  of  him,  that  is,  every  good 
and  perfect  gift  comes  down  from  the  Father  of  light :  through  him, 
that  is,  Christ  Jesus  our  Saviour  is  the  means  by  whom  we  receive 
his  liberal  goodness  ;  in  him,  that  is,  in  the  power  and  virtue  of  the 
Holy  Ghost :  God  the  Father  is  tlie  fountain  of  all  goodness,  God 
the  Son  the  conduit,  God  the  Holy  Ghost  the  cistern. 

"  Almighty  and  everlasting  God,  which  ha;st  given  unto  us  thy 
servants  grace,  by  the  confession  of  a  true  faith,  to  acknowledge 
the  glory  of  the  eternal  Trinity,  and  in  the  power  of  the  Divine 
Majesty,  to  worship  the  unity,  we  beseech  thee  that  through  the 
steadfastness  of  this  faith,  we  may  evermore  be  defended  from  all 
adversity,  vdiich  livest  and  reignest  one  God  without  end."    Amen. 


THE  EPISTLE. 


1  John  iv.  T — "  Dearly  beloved,  let  lis  love  one  another,  for  love 
eometli  of  God,'  (j-c. 


m-    T?   •  4.1     r  Salutation,   "  dearly  beloved."  » 

Ihis  Lpistle      -c,  ,  .  '         -      -^    ,  in 

„„:„i„  ^r*  „      <.  -Cixnortation,  "  let  us  love  one  another. 

[^  Confirmation,  "  for  love  cometh  of  God,"  &c. 


consists  of  a 


THE    FIRST    SUNDAY   AFTER   TRINITY.  565 

''  Love,  saluting  so  kindly. 
In  the  first,  observe  two  .  Discretion,  because  commending  love 
virtues  in  Saint  John,  his    }      to  others,  he  showeth  abundant  love 

I      himself. 

"  Dearly  beloved."  This  gracious  and  kind  compellation  is 
usval  in  the  writings  of  the  blessed  Apostles,  and  therefore  the 
minister  beginning  every  solemn  act  in  our  liturgy,  with  this  or  the 
like  phrase,  is  apostlelike  :  "  Dearly  beloved  brethren,  the  Scrip- 
ture moveth  us  in  sundry  places,"  &c.  In  the  set  order  for  morning 
and  evening  prayer,  at  the  communion,  "  We  be  come  together  at 
this  time,  dearly  beloved,  to  feed  at  the  Lord's  Supper  :"  at  public 
baptism,  "  Dearly  beloved,  for  so  much  as  all  men  be  conceived  and 
born  in  sin,"  &c.  At  the  solemnization  of  matrimony,  "  Dearly 
beloved  friends,"  &c.  At  the  visitation  of  the  sick,  "  Dearly  be- 
loved, know  this,  that  Almighty  God  is  the  Lord  of  life  and  death :" 
at  the  burial  of  the  dead,  "  Forasmuch  as  it  hath  pleased  Almighty 
God  of  his  great  mercy,  to  take  unto  himself  the  soul  of  our  dear 
brother  here  departed;"  at  the  commination,  "'Brethren  in  the 
primitive  Church,''  &c. 

These  gratulatory  terms  and  turns  of  love  should  be  reciprocal 
between  the  pastor  and  the  people  :  we  dissemble  before  God  and 
man,  if  we  do  not  love  you  dearly,  when  often  in  our  sermons  we 
call  you  "dearly  beloved  ;"  and  you  dissemble  more  with  us,  if  you 
neither  respect  our  person,  nor  reverence  our  place,  when  you  term 
us  ordinarily,  "  spiritual  pastors,  and  reverend  fathers  in  God." 

But  herein  the  discretion  of  St.  John  is  most  remarkable,  for  that 
exhorting  others  to  love,  himself  gives  so  good  example  of  love, 
"Beloved,  let  us  love."  For  whereas  there  be  two  ways  to  teach, 
one  by  precept,  and  another  by  pattern,  men  are  led  more  by  that 
which  they  see,  than  by  that  which  we  say.  Divines  observe,  that 
St.  John  is  no  where  so  great  an  orator,  and  so  subtle  a  logician  as 
in  this  argument  of  love,  for  albeit  he  writes  in  this  Epistle  both  of 
faith  and  hope,  so  well  as  of  love ;  yet  the  greatest  part  thereof  is 
spent  in  love  ;  "  Locutus  est  multa,  et  prope  omnia  de  charitate  :" 
speaking  much,  almost  all  of  charity.  For  as  he  was  the  most 
loved  Apostle,  so  likewise  the  most  loving  Apostle,  preaching  and 
practising,  and  so  by  both  instantly  pressing  this  one  point,  sundry 
ways  again  and  again,  "Let  us  love  another."  And  therefore  see- 
ing St.  John  out  of  his  love,  doth  exhort  us  so  much  unto  love, 

Quicquid  amor  jussit,  non  est  contemnere  tutum. —  Ovid. 
"  Whatever  love  commands  is  not  to  be  contemned  with  safety." 


566 


THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 


In  the  second  part  of  this  Epistle  J  Act,  "  Let  us  love." 
note  the  [  Object,  ^^  One  another." 

"  Let  lis  love."  The  schoolmen  acutely  distinguish  between  amor, 
dilcctio,  and  charitas:  amor  is  common  to  beasts  with  men;  dilectio 
proper  only  to  men,  as  if  electio  :  charitas  is  an  infused  grace  by 
the  Holy  Ghost,  only  proper  to  saints,  as  in  my  text,  "  Every  one 
that  loveth  is  born  of  God  :"  now  this  love  which  is  only  from  God, 
is  in  God,  and  for  God  only :  for  how  can  he  love  his  neighbour 
who  doth  not  love  God  ?  "  How  can  he  love  his  neighbour  as  him- 
self, when  as  he  doth  not  love  himself?"  Aug.  "For  the  wicked 
man  who  loves  not  God,  hateth  his  own  soul,"  Psalms  xi.  6. 

This  love  coming  from  God,  and  continuing  for  God,  consists  in 
thinking  well,  speaking  well,  and  doing  well,  as  St.  Paul  teacheth 
in  his  first  Epistle  to  the  Corinthian-',  chapter  13.  "  Love  (saith 
he)  thinketh  not  evil,  it  envieth  not,"  that  is,  for  the  thought ;  "it 
disdaineth  not,  it  doth  not  boast  itself,  it  is  not  provoked  unto 
anger,"  that  is,  for  words ;  it  is  "bountiful,  and  seeketh  not  her 
own,"  that  is  for  works  :  and  therefore  God  in  his  law  (whose  com- 
plement is  love)  forbiddeth  all  injuries  against  our  neighbours  ; 
in  deed,  thou  shalt  not  kill,  thou  shalt  not  commit  adultery,  thou 
shalt  not  steal ;  in  word,  thou  shalt  not  bear  false  witness ;  in 
thought,  thou  shall  not  covet  thy  neighbour's  house,  &;c.  See  the 
Decalogue. 

"One  another."  Imitating  the  good,  tolerating  the  bad,  loving 
all ;  howsoever  we  may  loathe  the  faults  of  many,  yet  we  may  love 
the  persons  of  all,  according  to  that  of  the  Emperor  Otho,  "  Peace 
with  men,  war  with  their  vices;"  and  that  of  Augustine,  "love 
the  men,  kill  their  errors  ;"  and  that  of  Aquine,  "  we  must  love 
wicked  men,  not  as  wicked,  but  as  men." 

"For  love  cometh  of  God."  This  confirmation  is  taken  from 
the  first  author  of  love,  which  is  God. 


For  love  cometh 
from  God,  as 


Giving  it,  James  i.  10,  "  Every  good  and  perfect  gift  is  from 

above." 
Commanding  it  by  precept:  "  For  it  is  the  fulfilling  of  his 
law,"  Rom.  xiii.  10. 

Himself,  the  giver  ;  bestowing  a  great 
gift,  "  the  only  begotten  Son  ;"  with 
great  affection,  "  in  this  appeareth 
the  love  of  God." 
"  For  God  is  love," ->  Us,  the  receivers:  enjoying  such  a 
showing  his  love  gift  that  we  did  most  want,  for  when 
we  were  dead  in  sins,  "he  sent  his 
only  begotten  Son  into  the  world, 
that  we  might  live  through  him." 


Commending  it  by 
practice,  verse  8, 


to  bo  great  in  re- 
spect of 


THE    FIRST    SUNDAY   AFTER   TRINITY.  567 

"  God  is  love."  This  is  a  short,  but  a  singular  commendation, 
insinuating  that  howsoever  in  enumeration  love  be  but  one  virtue, 
yet  in  estimation  upon  the  point  the  only  virtue. 

r  Substantialiter. 

ri    1  •    ^        1'  Causaliter. 

Ood  is  love  lour  ways,  <    ,    ,. 

•^  '  I  Active. 

Passive. 

Substantialiter  :  for  there  is  nothing  in  God  but  God  ;  God  is  all 
in  all,  but  yet  without  accidence  at  all,  as  being  most  great  without 
quantity,  most  good  without  quality.  Bernard  observed  truly,  that 
these  propositions  in  abstracto,  God  is  wisdom,  justice,  mercy,  good- 
ness, are  more  congruent,  than  God  is  wise,  just,  merciful,  good. 
In  this  sense  God  is  not  only  loving  as  men,  accidentally,  but  essen- 
tially love. 

Secondly,  God  is  love,  causaliter,  as  making  concord  in  all  his 
creatures :  he  doth  accord  the  disagreeing  elements,  and  so  temper 
our  differing  humors. 

As  that  their  war,  our  bodies'  peace  maintains. 

lie  makes  men  to  be  of  one  mind  in  a  private  house,  and  of  one 
heart  in  a  public  Church  :  it  is  charity  substantial  which  gives 
charity  accidental  :  his  love  may  be  termed  the  inflaming  fire,  ours 
inflamed  fire,  as  Augustine  calls  his  wisdom,  illuming  light,  ours 
illumined  light :  as  then  he  that  walketh  in  the  burning  daylight 
is  said  to  be  in  the  sun,  and  the  sun  in  him  ;  even  so  "  whosoever 
dwelleth  in  love,  dwelleth  in  God,  and  God  in  him." 

Thirdly,  God  is  love,  active,  loving  all  that  he  made,  man  espe- 
cially :  loving  us  first  in  our  election,  when  we  could  not  love  him, 
in  our  redemption  when  we  would  not  love  him :  it  is  no  great  mat- 
ter to  prevent,  or  answer  love  with  love,  publicans  will  do  the  same. 
Matt.  V.  46,  and  poets  enjoin  the  same  : 

Ut  proestem  Pj'laden,  aliquis  mihi  pr^estat  Oresten. 
Hoc  non  fit  verbis :  Marce  ut  ameris,  ama. — Martial. 

"  That  I  may  be  Pylades,  let  some  one  become  Orestes  to  me. 
Let  this  not  be  in  words.     Marcus  !  that  thou  mayst  be  loved,  love." 

But  herein  appeared  the  love  of  God  toward  us,  in  that  when  we 
were  his  enemies,  "he  sent  his  only-begotten  Son  into  the  world, 
that  we  might  live  through  him:"  and  if  he  spared  not  his  own 
Son,  but  gave  him  for  us  all  to  death,  how  shall  he  not  with  him 
give  us  all  things  also  ?  See  Epistle  Sunday  after  Christmas,  and 
Epistle  third  Sunday  in  Lent. 


568  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

God  is  not  only  loving  for  a  time,  but  constant  in  his  love.  Ps. 
cxviii.  1.  "  Tlie  Lord  is  gracious,  and  his  mercy  endureth  forever;" 
his  right  hand  is  mercj,  his  left  justice.  Now  that  hand  is  greatest 
which  is  most  used,  but  God  doth  give  more  with  his  right  hand  of 
mercy,  than  punish  with  his  left  hand  of  judgment :  as  David 
sweetly,  ''  Gracious  is  the  Lord  and  righteous,  yea,  our  God  is 
merciful :"  as  St.  Ambrose  notably,  "  lie  saith  once  only  that  God  is 
righteous,  but  twice  in  one  place  that  he  is  gracious :"  and  in  the 
second  commandment  Almighty  God  saith  of  himself,  that  he  will 
punish  but  the  third  and  fourth  generation  of  such  as  hate  him  : 
whereas  he  will  show  mercy  to  thousands  to  such  as  love  him  and 
keep  his  commandments. 

It  is  very  remarkable,  that  God  in  going  to  punish  Adam,  is  said 
only  to  walk  a  soft  pace  ;  but  in  showing  mercy  toward  the  prodigal 
child,  to  run,  signifying  hereby  that  he  is  "  slowest  to  conceive  a 
wrath,  and  readiest  to  forgive,  he  will  not  always  be  chiding,  neither 
keepeth  he  his  anger  forever:"  his  displeasure  towards  his  children 
is  soon  at  an  end,  but  his  "  merciful  goodness  endureth  forever," 
unto  the  end,  in  the  end,  without  end. 

Fourthly,  God  is  love  passive,  being  lovely,  most  worthy  to  be 
loved,  as  the  school  speaks  :  "  0  taste  and  see,"  saith  David,  "how 
gracious  the  Lord  is.  0  how  plentiful  is  thy  goodness,  which  thou 
hast  laid  up  for  them  that  fear  thee,  and  that  thou  hast  prepared 
for  them  that  put  their  trust  in  thee,  even  before  the  sons  of  men!" 
If  love  then  occasion  love,  let  us  love  God  a  little,  who  loveth  us 
exceeding  much,  and  indeed  we  cannot  answer  God  well  in  anything 
but  in  love  :  for  if  God  be  angry  with  thee,  thou  must  not  answer 
him  in  anger  ;  if  he  judge  thee,  thou  mayest  not  again  judge  him  ; 
if  he  chide  thee,  thou  must  be  patient ;  if  he  command,  thou  must 
obey ;  but  in  that  he  loveth  thee,  thou  mayest,  yea,  thou  must  love 
him  again.  "  AVhcn  God  loves,  he  desires  no  other  return,  but  to 
be  loved."     Bern. 

As  God  is  love,  so  the  devil  is  extreme  malice ;  such,  then,  as 
spend  themselves  or  their  means  in  hatred,  envy,  malice,  needless 
quarrels  of  law,  contention,  unjust  vexations,  hindering  their  neigh- 
bour, are  darlings  unto  Satan ;  and  for  the  time  being,  until  they 
repent,  heirs  apparent  of  hell.  On  the  contrary,  whosoever  "  loveth 
is  born  of  God,  and  knoweth  God,"  in  this  life  by  faith,  in  the  next 
by  face:  knowing  God  experimentally,  and  known  of  God  as  a 
child  most  resembling  his  father :  in  one  word  (as  some  confidently 
speak)  by  this  as  it  were  made  God,  for  "  God  is  love." 

The  Gospel  and  Epistle  will  agree,  for  Abraham,  the  father  of 


THE   FIRST    SUNDAY   AFTER   TRINITY. 


569 


tlie  faithful,  and  his  son  Lazarus,  who  loved  God  above  all  things, 
and  their  neighbour  as  themselves,  are  said  to  be  comforted  in 
heavenly  Paradise :  -whereas  the  rich  glutton,  who  by  loving  him- 
self too  much,  altogether  neglected  his  love  towards  others,  is  tor- 
mented in  hell :  and  therefore  seeing  the  end  of  uncharitableness 
is  so  terrible,  the  reward  of  love  so  comfortable,  "  dearly  beloved 
let  us  love  one  another." 


THE  GOSPEL. 


Luke  xvi.  19 — "  There  was  a  certain  rich  man,  lohich  was  clothed 
in  purple  and  fine  white,  and  fared  deliciously  every  day,''  cfc. 

Christ  in  this  historical  parable,  or  parabolical  history,  describes 
the  state  of  a  careless  epicure,  and  a  cureless  beggar.  In  the  first 
(as  Melancthon  observes)  he  doth  exhort  us  to  compassion ;  in  the 
second  to  passion :  to  compassion,  in  that  Abraham  denied  unto 
Dives  a  drop  of  water  in  hell,  because  Dives  had  denied  unto 
Lazarus  a  crumb  of  bread  on  earth.  To  passion  and  patience  in 
adversity :  forasmuch  as  Lazarus,  afflicted  with  scorns  in  his  mind 
with  sores  in  his  body  while  he  lived,  is  said  to  be  carried  by  glori- 
ous angels  into  blessed  Abraham's  bosom  when  he  died. 


The  glutton  is  de 
scribed  according  to  ^ 
his  fourfold  death : 


Natural:  "There  was,"  but  is  not. 

Civil :    "  a   certain   man,"    not   worthy  the 

naming. 
Spiritual :  "  clothed  in  purple,  and  fine  white, 

faring  deliciously  every  day,"  making  too 

much  of  himself,  too  little  of  Lazarus. 
Infernal :  "  In  hell  torments  he  lifted  up  his 

eyes,"  &c. 


Or  this  epicure  is  painted  out 
unto  us  according  to  his  three- 
fold estate,  as  he  was  in  his 


'Life:  which  he  spent  in  jollity, 
"clothed  richly,  faring  deli- 
ciously." 

'Death :  "  the  rich  man  also  died, 
and  was  buried." 

Hell :  "  in  hell  torments  he  cried," 
kc. 

38 


570 


THE   OFFICIAL   CALENDAR    OF   THE    CnURCH. 


ri. 

9 


The  dc-  'i 
scription  of^ 
his  life  is  I 
taken 


L 


Fi'om  the  circumstance  of  time  wherein  he  lived,  "  There  was." 
From  liis  name,  or  rather,  indeed,  no  name:  "a  certain  man." 
From  his  possessions,  "a  rich  man." 

fBack;  "  clothed  m  purple  and  fine 
white." 
Belly :     "  faring    deliciously   every 
day." 

fl.  Denied  Lazarus. 

I  2.  Denied  him  bread. 

Omission,  in  J  3.  A  crumb  of  bread. 

that  he —   I  4.  A  crumb  of  bread, 

[     sins  of  -'  I      which  fell  from  his 

t     table. 
Commission,  or  permission,  in  that 
he  suffered  his  dogs  to  suck  the 
be";o;ar's  blood. 


4.  From  his 
manners 
and  beha- 
viour to- 
Avard 


Himself,  con- 
cerning his 


Lazarus, 
sins  of 


In  which  interpreters,  I  confess,  note  generally  the  dogs  to  he 
more  kind  than  their  master,  in  licking  the  poor  man's  sores  with 
their  medicinahle  tongues :  and  yet  forasmuch  as  our  Saviour's 
intent  in  this  text  is  to  exaggerate  the  miserableness  of  Dives,  and 
miseries  of  Lazarus,  I  mislike  not  their  opinion  who  think  the  dogs 
did  rather  hurt  than  heal  Lazarus,  as  taking  him  not  for  a  living 
man,  hut  for  a  dead  carcase ;  for  this  wretched  caitiff  cared  more 
to  fill  his  dogs  than  to  feed  the  poor  :  whereas  he  should  have  taken 
from  his  dogs  to  bestow  upon  Lazarus,  he  took  from  Lazarus  to 
bestow  upon  his  dogs,  who  fared  the  better  by  sucking  his  blood 
and  licking  his  sores :  a  true  pattern  of  a  base  cormorant,  who 
maketh  use  of  every  creature  that  walketh  by  his  door,  or  crawl- 
eth  on  his  ground,  or  lieth  at  his  gate ;  like  to  St.  Peter's  fish, 
who,  though  his  mouth  be  full  of  gold,  yet  is  he  nibbling  at  every 
bait. 

"  There  was."  Abraham  was  rich,  and  Job  rich,  and  Herod 
rich,  and  Solomon  so  rich  as  that  he  gave  "  cedars  as  the  wild  fig- 
trees,  and  silver  as  stones,"  1  Kings  x.  17 ;  all  these  were,  but  now 
they  be  dead,  and  returned  naked  to  the  grave.  The  grammarian, 
who  declineth  all  other  nouns  in  every  case,  cannot  decline  death 
in  any  case. 

Great  Jupiter  had  but  a  little  tomb.  Tamerlane,  the  terror  of 
his  time,  died  with  three  fits  of  an  ague.  Henry  the  First,  King  of 
England,  "  once  the  glory,  now  the  grief  of  earth," 

Jam  cinis  est ;  and  de  tam  magno  restat  Achillo, 

Ncscio  quid:  parvam  quod  non  bene  compleat  urnam. —  Ovid. 

"Now  he  is  but  dust;  there  remains  of  the  great  Achilles  I  know  not  what; 
enough  partly  to  fill  a  little  urn." 

This  epicure,  who  whilome  was  a  gallant,  clothed  in  purple  and 


THE   FIRST    SUNDAY   AFTER   TRINITY.  571 

fine  linen,  a  man  of  dainty  diet,  a  jolly  hunter,  hollowing  and  hoit- 
ing  after  his  hounds  ;  is  now  dead,  and  buried,  and  tormented  in 
hell ;  erat,  non  est :  indeed  there  was  such  a  rich  man,  but  he  is 
not  now. 

Here  then  is  a  monition  for  the  rich,  and  a  munition  for  the  poor : 
for  the  rich  an  admonition,  "  that  they  be  not  high-minded,  and  put 
their  trust  in  uncertain  riches  :  and  boast  themselves  in  the  multi- 
tude of  their  possessions  ;  for  they  shall  carry  nothing  away  with 
them,  when  they  die,  but  leave  their  goods  for  others."  All  this 
world  passeth  away,  and  the  lust  thereof,  riches  avail  not  in  the  day 
of  wrath,  nor  gold  in  the  day  of  vengeance,  Ezeh.  vii.  19.  Money 
is  a  queen,  and  therefore  rich  men  are  kings  in  this  world,  ruling, 
over-ruling  all  by  corruption  and  bribery ;  but  when  death,  as  God's 
bailiff,  shall  show  his  habeas  corpus,  they  cannot  redeem  the  soul ; 
that  will  cost  more,  saith  David,  Psalms  xlix.  8.  0  fool,  this  night 
will  they  fetch  away  thy  soul  from  thee,  Luke  xii.  20. 

This  also  may  comfort  the  poor  :  for  albeit  the  rich  oppress  for  a 
time,  yet  ere  it  be  long,  "  they  shall  lie  in  hell  like  sheep,  death 
gnawing  upon  them,"  Psalms  xlix.  14.  Fret  not  thyself  then  be- 
cause of  the  ungodly,  neither  be  thou  envious  against  the  evil  doers ; 
for  they  shall  soon  be  cut  down  like  the  grass,  and  be  withered  even 
as  the  green  herb  :  have  patience  for  awhile,  and  the  wicked  shall 
be  clean  gone,  thou  shalt  look  after  his  place,  and  he  shall  be  away: 
"  There  was  a  rich  man,"  he  is  not  now. 

"A  certain  rich  man."  The  poor  man's  name  is  mentioned  here, 
'^'  There  was  a  beggar  named  Lazarus  :"  but  the  name  of  the  rich 
man  is  omitted ;  homo  quidam  is  his  style  :  which  our  blessed 
Saviour  did  for  sundry  reasons,  as  interpreters  observe.  First,  to 
show  that  his  ways  are  not  as  our  ways  are  :  for  we  scorn  the  poor 
and  take  notice  of  the  rich  only.  Genealogies  of  princes,  and  pedi- 
grees of  nobles  are  so  well  known  unto  us  as  our  fingers,  but  if  any 
shall  ask  the  name  of  a  beggar  :  he  is  "  a  certain  man,  old  father, 
what  shall  I  call  him  ?"  Alas  silly  wTotch,  he  hath  no  name,  except 
it  be  some  by-name,  as  blind  BartimaBus,  or  lame  Giles  ;  and  there- 
fore Christ,  quite  contrary  to  the  world's  humour,  acknowledged 
the  poor,  but  not  the  rich. 

Secondly,  Christ  omitted  this  epicure's  name,  because  he  knows 
not  the  wicked.  Matt.  vii.  23,  I  never  knew  you :  God  knoweth  his 
own  children  by  their  names,  Exod.  xxxiii.  12,  Isaiah  xliii.  1,  for 
their  names  are  written  in  heaven,  Luke  x.  20,  and  so  being  told  in 
his  book,  he  doth  agnize  them  for  his  sheep,  John  x.  14.  "  I  am 
the  good  shepherd,  and  know  mine,  and  am  known  of  mine."     A 


572  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

great  comfort  to  the  godly,  because  they  be  in  the  book  of  life ;  not 
only  according  to  their  own  opinion,  as  the  wicked  are,  Psalms  Ixix. 
29,  but  in  reality,  as  Augustine  speaks  in  his  ennarration  of  that 
Psalm  :  not  only  written  on  the  outside  of  God's  book,  from  whence 
they  may  be  wiped  away,  but  in  the  inside,  out  of  which  it  is  im- 
possible they  should  be  blotted  ;  for  if  an  inconstant  man  said,  quod 
scripsi,  scripsi ;  then  how  much  more  God,  in  whom  there  is  no 
variableness  nor  shadow  of  change  ?  James  i.  17.  "  I  will  not  put 
out  his  name  out  of  the  book  of  life,  but  I  will  confess. his  name 
before  my  Father  and  his  angels,"  Apoc.  iii.  5.  "  Behold,"  saith 
God,  "  I  have  graven  thee  upon  the  palms  of  my  hands,"  not  WTit- 
ten  only,  but  graven,  not  in  stone  or  brass,  but  in  my  flesh,  and 
that  in  those  parts  which  are  most  seen,  "  in  my  hands  :"  and  in 
the  nearest  part  of  them,  "  in  the  palms  of  my  hands." 

I  know  God  knoweth  the  wicked  as  well  as  the  godly  :  for  there 
is  a  threefold  book  of  his  knowledge. 

1.  An  universal  common-place  book,  wherein  both  good  and  bad 
are  written  ;  of  which  it  is  said.  Psalms  cxxxix.  15,  "  In  thy  book 
were  all  my  members  written." 

•  2.  A  private  book,  God's  vade  mecum,  in  which  only  the  names 
of  his  elect  are  written,  whose  w'ays  he  doth  know,  that  is,  approve, 
Psalms  i.  verse  last,  *'  The  Lord  knoweth  the  way  of  the  righteous." 

3.  His  book  of  accounts,  or  black  book,  wherein  only  the  wicked 
are  written,  Dan.  vii.  10,  "  The  judgment  was  set,  and  the  books 
opened:"  so  that  Almighty  God  knoweth  the  wicked  in  the  world 
to  come,  but  to  their  condemnation ;  and  he  knoweth  them  in  this 
life,  but  not  to  their  commendation,  he  will  not  vouchsafe  to  "make 
mention  of  them  with  his  lips  ;"  as  in  the  text  he  concealeth  the 
rich  epicure's  name. 

Thirdly,  Christ  omitted  the  glutton's  name,  to  signify  that  "  the 
memorial  of  the  just  shall  be  blessed,  but  the  name  of  the  wicked 
shall  rot."  The  remembrance  of  Josias  is  like  the  composition  of 
the  perfume  that  is  made  by  the  art  of  the  apothecary,  it  is  sweet 
as  honey  in  all  mouths,  and  as  music  at  a  banquet  of  wine  :  Abel 
being  dead,  yet  speaketh,  Heb.  xi.  4.  A  good  name,  saith  Fulgen- 
tius,  is  the  godly  man's  heir  :  but  God  saith  of  Amalek,  "  I  will 
utterly  put  out  the  remembrance  of  Amalek  from  under  heaven." 
Either  the  names  of  the  wicked  are  pretermitted  altogether,  as  in 
this  place,  "  there  was  a  certain  man  ;"  or  else  recorded  to  their 
eternal  infamy  :  as  Jeroboam  is  mentioned  in  the  Chronicles  of 
Israel,  Pontius  Pilate  in  the  Creed,  and  Stephen  Gardiner  in  our 
martyrologies. 


THE   FIRST   SUNDAY   AFTER   TRINITY.  573 

Fourthly,  Christ  did  omit  this  epicure's  name,  to  pull  down  the 
mighty  from  their  seat,  and  to  exalt  the  humble  and  meek.  The 
proud  built  cities  to  get  them  a  name.  Gen.  xi.  4,  "Is  not  this  great 
Babel  that  I  have  built  for  the  honour  of  my  master?"  Dan.  iv. 
27  ;  they  join  house  to  house,  and  lands  to  lands,  imagining  their 
mansion  shall,  endure  from  generation  to  generation,  calling  their 
manors  after  their  own  names.  Psalm  xlix.  11.  Christ  therefore 
concealeth  here  the  rich  man's  name,  for  "  wherewith  a  man  sin- 
neth,  by  the  same  shall  he  be  punished." 

^'  Rich  man."  It  is  apparent  in  this  Scripture,  that  goods  in  them- 
selves are  not  evil,  as  Augustine  told  Boniface,  "lest  they  should 
be  reputed  evil,  they  are  given  unto  the  good,  as  to  Father  Abra- 
ham ;  and  on  the  other  side,  lest  they  should  be  thought  the  chief 
good,  often  bestowed  upon  the  bad,"  as  here  upon  this  epicure, 
"  There  was  a  certain  rich  man."  Again,  Lazarus  is  said,  verse  22, 
to  be  translated  into  Abraham's  bosom.  Consider  therefore  not 
only  who  was  translated,  but  where  he  was  translated  ;  poor,  but 
good  Lazarus  is  carried  into  rich,  but  good  Abraham's  bosom,  to 
signify  that  neither  poverty  demerits  heaven,  nor  riches  hell ;  as 
Augustine  disputes  in  his  89th  Epistle  to  Ililarius  :  and  therefore 
the  same  father  in  his  tract  against  Adimantus,  cap.  20,  citing  the 
text  of  Paul,  1  Tim.  vi.  "  Trust  not  in  uncertain  riches,  but  in  the 
living  God,  who  giveth  all  things  abundantly,"  concludes  in  fine, 
that  it  is  not  culpable  to  have,  but  to  prefer  riches,  or  compare 
riches  with  faith  and  a  good  conscience,  by  wdiich  our  soul  is  enriched ; 
and  so  the  glutton  is  condemned  here,  not  for  having,  but  for  abus- 
ing riches  in  riot,  or  not  using  them  in  hospitality. 

Such  then  are  non-resident  from  the  text,  who  disallow  large  reve- 
nues in  clergymen,  because  some  get  them  ill  and  spend  them  worse. 
Inveigh  so  long  as  you  will,  and  so  much  as  you  can  against  pride, 
negligence,  covetousness,  but  let  every  ass  bear  his  own  burden,  and 
every  malefactor  answer  for  his  own  fault.  Is  any  priest  a  ruffian 
in  apparel  ?  I  am  sure  the  statutes  appoint  modest  habits,  and  the 
thirtieth  injunction  requires  execution  of  the  same.  Doth  any 
divine  frequent  the  tavern  more  than  the  tabernacle  ?  examine  the 
Canons  of  our  Church,  and  the  statutes  of  our  colleges,  and  you 
shall  understand  these  (if  there  be  any  of  these)  to  be  the  very  scorn 
of  the  conformable  clergy.  Let  God  have  his  honour,  the  Church 
her  reverence,  the  state  her  commendations,  every  one  his  due. 
Shoot  not  at  random,  as  blind  men  at  crows,  or  like  mad  men  strik- 
ing such  as  are  next  you :  but  particularize  the  fault,  as  Christ  in 
the  text,  insinuating  that  this  epicure  did  get  his  goods  wrongfully. 


5*14:  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

keep  them  basely,  spending  also  that  he  did  spend  riotously  :  -^-ith 
the  last  he  begins  first,  showing  the  rich  man's  excess  in  gorgeous 
attire,  being  clothed  in  purple  for  ostentation,  in  fine  linen  for 
delectation. 

David  acknowledging  God's  exceeding  great  bounty  toward  man- 
kind, showeth  that  he  doth  not  only  provide  things  necessary  for 
us,  as  meat  and  drink,  but  also  things  to  rejoice  and  comfort  us,  as 
"  wine  to  glad  the  heart,  and  oil  to  make  the  face  to  shine."  God 
then  hath  allowed  us  apparel,  not  only  for  necessity,  but  also  for 
honest  comeliness  ;  as  in  herbs  we  have  not  only  the  necessary  use, 
but  the  pleasant  smell,  and  the  fair  sight  to  refresh  us.  It  is  lawful 
to  wear  sumptuous  habits  according  to  the  customs  of  our  country, 
and  honour  of  our  place  in  which  we  live,  but  in  attiring  ourselves 
we  must  observe  four  rules  especially, 


That  our  garments  be  not  too 


r  Costly. 

Curious. 

Stately. 
LMany. 


We  must  not  make  provision  to  nourish  the  lust  of  our  flesh,  as 
the  poets  have  feigned  Venus  to  commit  adultery  in  chains  ;  hereby 
signifying  that  ornaments  and  chains  above  our  calling,  are  entice- 
ments unto  sin  ;  Prov.  vii. '"'  I  have  decked  my  bed  (saith  the  harlot) 
with  ornaments,  carpets,  and  laces  of  Egypt,  I  have  perfumed  it 
with  myrrh,  aloes,  and  cinnamon  ;"  he  must  not  wear  silk  that  is 
not  able  to  buy  cloth. 

Secondly,  we  must  not  be  too  curious  in  our  apparel,  either  for 
the  fashion  or  for  the  wearing  of  it :  Englishmen  are  so  new-fangled 
in  their  attire,  that  whereas  we  give  other  nations  the  foil,  yet  they 
give  us  the  fashion :  every  thing  that  is  far  fetched  and  dear  bought 
is  fit  for  our  gallants. 

It  is  well  observed,  that  Art  Cosmetique  hath  parts  civil  and 
efi'eminate  :  cleanness  of  body  was  ever  esteemed  to  proceed  from  a 
due  reverence  to  God,  ourselves  and  society ;  but  artificial  decora- 
tion is  neither  fine  enough  to  deceive,  nor  handsome  to  use,  nor 
wholesome  to  please.  The  Lord  by  the  mouth  of  his  holy  Prophet 
Isaiah^complained  of  the  dames  of  Sion,  because  they  did  "  walk  with 
stretched  out  necks,  and  with  wandering  eyes,  mincing  as  they  went, 
and  making  a  tinkling  with  their  feet."  Chrysostom  said  of  certain 
women  in  his  time,  that  they  were  propter  venustatem  invenustce  : 
"  uncomedy  in  their  cfibrt  to  be  comely ;"  mulier  enim  recte  olet 
ubi  nihil  olet.  Our  women  are  so  pointed  and  painted,  that  whereas 


THE   FIllST    SUNDAY   AFTER   TRINITY.  575 

heretofore  there  were  two  faces  under  one  hood,  now  there  is  one 
face  under  two  hoods. 

And  as  most  women,  so  some  men  are  blotted  worthily  for  their 
vanities  in  this  kind  ;  as  popish  D.  Parry,  when  he  was  executed  for 
treason,  anno  84,  desired  the  hangman  when  he  put  the  rope  about 
his  neck,  that  he  would  not  disorder  or  marr  his  ruff.  It  is  reported 
of  Monsieur  Biroen,  lately  executed  in  France,  that  he  would  not 
suffer  the  death's-man  to  approach  his  hair,  but  entreated  a  gentle- 
man of  his  acquaintance  to  perform  that  kind  office  unto  him,  as  to 
compose  his  locks  in  such  order,  that  the  hangman  might  not  cut 
off  one  hair.  So  Seneca  writes  of  some  who  spend  many  good 
hours  between  the  comb  and  the  glass  :  but  St.  Paul  exhorteth  us 
to  use  the  world,  as  if  we  used  it  not ;  for  such  as  are  much  occu- 
pied in  caring  for  things  pertaining  to  the  body,  most  commonly 
be  negligent  in  matters  appertaining  to  the  soul.  Let  us  not  there- 
fore be  too  careful  and  curious  "  what  we  shall  eat  or  what  we  shall 
drink,  or  wherewith  we  shall  be  clothed,  but  rather  seek  the  king- 
dom of  God  and  his  righteousness,  and  all  these  things  shall  be 
given  abundantly."  See  Thomas  2,  2oe.  quoest.  169,  art.  1,  2,  et 
Cajetan  ibidem. 

Thirdly,  we  must  in  our  apparel  consider  our  vocation  and  quality, 
for  God  is  a  God  of  order,  appointing  every  man  his  degree,  within 
the  limits  whereof  he  must  keep  himself.  Soft  clothings  are  for  such 
as  are  in  the  king's  court ;  camel's  hair  for  John  Baptist  in  the 
wilderness.  It  would  make  a  man  laugh,  or  rather  indeed  weep, 
saith  Jerome,  to  see  the  maid  finer  than  the  mistress  :  it  "  is  unlaw- 
ful to  break  the  laudable  customs  of  the  commonweal  wherein  we 
live."  Aug.  "  Quae  contra  mores  hominum  sunt  flagitia,"  what  is 
contrary  to  custom  is  flagitious.  Aug.  We  must  therefore  wear  such 
robes  as  our  fashion  and  place  require,  clerical  habits  are  for  priests, 
and  court-like  for  princes. 

Lastly,  we  must  not  have  too  many  garments,  either  on  our  backs 
or  in  our  press.  Not  on  our  backs  :  it  is  truly  said,  that  pride  is 
never  too  cold  or  too  hot ;  clothe  a  woman  in  winter  only  with  fine 
silks,  and  she  will  not  complain  of  cold,  adorn  her  in  summer  with 
heavy  chains,  and  borders,  and  jewels,  and  she  will  never  complain 
of  heat.  Plautus  would  never  have  wondered  why  dainty  dames 
are  so  long  in  trimming  themselves,  if  he  had  considered  what  a 
shop  of  vanities  usually  they  wear  and  bear  about  them. 

Dccipiunt  cultu,  gemmis,  auroque  toguntur 

Omnia :  pars  minima  est  ipsa  puella  sui. —  Ovid. 
They  deceive  by  their  attire ;  all  is  gold  and  gems  ;  the  smallest  part  is  the 
girl  herself. 


576  THE   OFFICIAL   CALENDAR   OF  THE    CHURCH. 

Again,  wc  must  not  have  too  much  apparel  in  our  press  :  "  Go  to 
now  ye  rich  men,  weep  and  howl,  for  your  miseries  shall  come  upon 
you,  your  riches  are  corrupt,  and  your  garments  are  moth  eaten." 
It  is  a  fearful  thing  to  consider  how  the  proud  epicure  clothes  his  walls 
with  rich  hangings,  and  stulFs  his  chest  with  so  many  suites,  as  he 
cannot  tell  how  many,  while  Christ  in  his  poor  naked  members  is 
ready  to  starve  for  cold.  0  most  unfortunate  caitiff,  which  hast  a 
mine,  but  wantest  a  mind  to  do  good. 

"And  fared  deliciously  every  day."  "  He  feasted,"  noting  his 
intemperate  voracity,  "  splendidly,"  noting  his  delicate  luxury, 
'"'every  day,"  noting  his  wasteful  prodigality:  he  might  have  fared 
well  and  feasted  sometimes,  but  it  was  his  fault  in  his  banquets  to 
be  so  dainty,  and  daily  given  over  to  security  and  sensuality,  making 
his  belly  his  god  ;  saying  with  the  greedy  dogs  in  Isaiah,  "  Come 
I  will  bring  wine,  and  we  will  fill  ourselves  with  strong  drink,  and 
to-morrow  shall  be  as  this  day,  and  much  more  abundant :"  as  he 
was  Crassus  in  his  purse,  so  Cassius  in  his  pots.  Dives  as  if  diu 
vescens,  forever  eating,  Isidor.  etymolog.  lib.  10. 

"There  was  a  certain  beggar  named  Lazarus."  In  Hebrew,  Laza- 
rus is  as  much  as  "helped  by  the  Lord:"  for  when  all  men  had 
forsaken  him  in  his  trouble,  the  Lord  was  his  present  help.  Or  as 
others,  "as  expecting  help  not  of  any  mortal  man,  but  of  the  living 
God.''  Hence  we  may  learn  in  our  affliction  to  cast  all  our  care 
on  God,  for  he  eareth  for  us.  "  0  cast  thy  burden  upon  the  Lord, 
and  he  shall  nourish  thee."  Ps.  Iv.  23. 

"Which  lay  at  his  gate  full  of  sores,  desiring  to  be  refreshed  with 
the  crumbs  which  fell  from  the  rich  man's  board,  and  no  man  gave 
him  ;  the  dogs  also  came  and  licked  his  sores."  Every  word  doth 
amplify  the  woes  of  Lazarus  and  the  wretchedness  of  Dives.  The 
beggar  was  so  feeble,  that  he  could  neither  walk,  nor  stand,  nor  sit, 
but  lie  at  his  gate ;  which  evidently  demonstrates  as  well  the  poor 
man's  patience  as  the  rich  man's  inhumanity :  the  poor  man's 
patience,  who  did  neither  blaspheme  God  nor  murmur  against  his 
neighbour,  although  he  could  not  be  satisfied  in  that  place  where 
others  surfeited ;  and  it  leaveth  the  rich  man  inexcusable,  for  he 
could  not  say  that  he  never  heard  nor  saw  Lazarus,  he  was  laid  at 
his  own  gate  full  of  sores,  so  many  sores,  so  many  sighs ;  and  so 
many  sighs,  so  many  suits ;  he  could  not  as  he  went  out  and  in  his 
house  but  hear  so  many  mouths  and  see  so  many  wounds. 

"  Desiring  to  bo  refreshed  with  the  crumbs  which  fell  from  the 
rich  man's  board."  He  did  not  desire  to  be  thoroughly  restored 
unto  perfect  ease  by  the  rich  man's  expense,  but  only  to  be  refreshed 


THE   FIRST   SUNDAY   AFTER   TRINITY.  577 

in  Ins  sickness ;  but  liow?  "with  crumbs,"  and  with  such  crumbs 
as  fell  from  the  "rich  man's  table."  Dives,  0  Dives,  what  dost 
thou  mean  ?  wilt  not  thou  give  a  crumb  to  gain  a  crown  ?  Fac  damna 
lucrum,  as  Chrysostom  sweetly ;  crumbs  which  fall  from  thy  board 
are  lost,  and  yet  if  thou  wilt  give  these  lost  crumbs  unto  the  poor 
which  lieth  at  thy  gate,  thou  shalt  not  lack  :  for  he  that  giveth  unto 
the  needy  lendeth  unto  the  Lord,  who  will  reward  abundantly. 

"And  no  man  gave  unto  him."  The  best  expositors  observe 
generally,  that  this  clause  crept  out  of  the  margin  into  the  text, 
for  it  is  not  in  any  Greek,  nor  in  other  ancient  copies  :  and  there- 
fore the  Church  of  England  hath  done  well  to  print  it  in  different 
letters,  as  discerning  it  from  the  original  Scripture ;  the  meaning 
of  it  is,  like  master  like  man.  Unhappy  Saul  conquered  in  battle, 
took  a  sword  and  fell  upon  it,  and  when  his  armour-bearer  saw  that 
Saul  was  dead,  he  likewise  fell  upon  his  sword  and  died  with  him : 
if  the  good  man  of  the  house  be  liberal,  the  rest  of  the  family  for 
the  most  part  will  not  be  niggardly :  but  if  the  master  grudge  a 
crust,  the  servant  dare  not  give  a  crumb. 

This  showeth  also  that  the  glutton  is  tormented  in  hell,  not  for 
that  he  did  hurt,  but  for  that  he  did  not  help  Lazarus :  he  was  rich, 
indeed,  but  of  his  own ;  clothed  in  purple,  but  of  his  own ;  faring 
deliciously,  but  he  did  eat  his  own.  This  was  his  fault,  and  in 
conclusion  his  fall,  that  he  refreshed  not  hungry  Lazarus  at  his  gate 
with  a  few  fragments  of  his  table.  "  Not  because  he  took  from 
others,  but  that  he  did  not  give  of  his  own."  Chrys.  What  hell, 
then,  and  how  many  torments  are  provided  for  oppressing  Dives, 
who  taketh  from  Lazarus,  if  this  epicure  be  so  tortured  in  endless 
flame  for  not  giving  to  Lazarus  ?  Whatsoever  I  said  in  the  begin- 
ning of  this  Gospel's  exposition  concerning  his  sins  of  commission, 
I  desire  you  to  construe  it  as  spoken  coujecturally,  not  categorically. 

"  And  it  fortuned  that  the  beggar  died,  and  was  carried  by  the 
angels  into  Abraham's  bosom."  You  hear  what  these  two  were  in 
their  life,  now  you  shall  hear  what  they  were  in  and  after  their 
death.  Lazarus  was  comforted  in  Paradise,  Dives  tormented  in 
hell :  in  the  one,  pain  was  turned  into  pleasure ;  in  the  other,  plea- 
sure into  pain :  both  died  alike,  for  it  is  "  appointed  that  all  men 
shall  once  die:"  but  their  comfort  in  dying  and  judgment  after 
death  is  not  alike.  The  rich  man  died,  and  his  soul  was  against  his 
will  fetched  away,  Luke  xii.  20,  but  Lazarus  died,  and  his  soul  was 
yielded  up  into  the  hands  of  his  Redeemer  cheerfully.  Dives  was 
snatched  away  by  foul  fiends  into  hell,  Lazarus  carried  away  by 
good  angels  into  heaven. 


678  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

His  happiness,  then,  is  in  re-  j  Porters,  "  carried  by  angels." 
spect  of  his  \  Port,  "Abraham's  bosom." 

He  tliat  in  this  life  was  scorned  of  men,  and  had  no  companions 
but  dogs,  is  now  so  regarded  of  God  as  that  angels  are  his  servants  : 
he  that  could  neither  go,  nor  sit,  nor  stand,  is  now  carried,  not  on 
the  slioulders  of  men,  as  the  Pope  the  proudest  in  earth  :  but  he 
rides  on  the  wings  of  angels,  in  the  plural,  for  many  good  angels 
attend  one  good  man,  to  make  the  quiver  full  and  the  joy  perfect. 

But  whither  did  they  carry  him  ?  out  of  this  world's  tumult  and 
troubles  into  the  port  and  haven  of  happiness,  here  called  "  Abra- 
ham's bosom  :"  a  metaphor  taken  from  sailors,  who  carry  their  ships 
out  of  the  tempestuous  waves  into  the  good  harbour  or  quiet  bosom 
of  the  sea,  where  they  may  repose  themselves :  and  it  is  called 
Abraham's  bosom,  for  that  he  was  the  "  father  of  all  them  that 
believe."  Such,  then,  as  before  Christ  departed  in  the  faith  of 
Abraham,  were  carried  into  the  bosom  of  Abraham,  that  is,  trans- 
lated into  the  blessed  seat  of  rest,  wherein  Abraham  was.  This  could 
be  no  Popish  limbus,  or  part  of  hell,  it  was  in  heaven,  assuredly, 
that  is,  a  happy  state,  wherein  Abraham  and  all  others  departed  in 
Abraham's  faith,  enjoyed  the  presence  of  God ;  an  heaven,  howso- 
ever it  be  not  necessary  to  determine  peremptorily  that  it  was  the 
heaven,  so  called  properly;  because  *'the  way  into  the  holiest  of 
all  was  not  yet  opened,  while  the  first  tabernacle  was  yet  standing." 
See  the  notes  of  the  Geneva  Bible  in  English,  Heb.  ix.  8  and  12. 
Calvin.  Instit.  lib.  3.  cap.  20.  §  20.  et  ejusdem  lib.  cap.  25.  sect.  6. 
BuUinger  in  1  Pet.  cap.  3,  verse  19.  Luc.  xvi.  23.  Heb.  ix.  8.  Peter 
Martyr,  2  Regum  2.  8.  11. 

"  The  rich  man  also  died."  Christ,  speaking  of  their  estate  in 
this  life,  began  with  the  rich  and  ended  with  the  poor  ;  but  showing 
their  estate  in  the  world  to  come,  first  he  speaks  of  the  poor,  then 
of  the  rich.  It  is  worth  observing,  also,  that  the  poor  man  who 
lived  in  misery  died  first,  and  the  rich  epicure,  wallowing  in  plea- 
sure last,  intimating  that  God  doth  hasten  to  show  mercy,  but  is 
slow  in  proceeding  to  judgment. 

"And  was  buried."  There  was  nothing  said  of  the  poor  man's 
burial ;  but  about  the  rich  man's  funeral  usually  there  is  great 
pomp  and  much  noise:  for  albeit  he  were  so  black  as  the  black 
horse  mentioned.  Apocalypse  vi.  that  nothing  were  in  him  but 
darkness  and  shadow,  yet  he  shall  find  a  black  prophet,  with  a 
black  mouth,  and  a  headlong  tongue,  for  a  black  gown,  to  make 
him  as  white  as  the  white  wool,  or  as  white  as  the  white  snow :  and 
if  a  false  tongue  may  colour  him  more  than  that,  it  is  set  to  sale 


THE   FIRST    SUNDAY   AFTER   TRINITY.  579 

and  may  be  bought  easily.  For  altbougb  he  was  buried  in  bell,  as 
being  the  devil's  parishioner  all  his  life,  yet  his  heirs,  happily  for  a 
little  money,  got  some  priest  to  commend  and  canonize  him  for  a 
saint  "when  he  was  dead. 

^^  (Large, 

"  And  being  in  hell  torments  he  lifted  up  his  eyes."  "^Long, 
A  fearful  description  of  hell,  which  is  jHig^ij 

(Deep. 

Large,  containing  all  hind  of  pains,  as  well  sensus,  as  damni ; 
for  this  epicure  was  deprived  of  all  comfort,  which  he  desired  either 
for  himself  or  his  friends ;  and  endured  all  sorts  of  torment  which 
he  would  not. 

Cicero  writes,  that  there  be  eight  kinds  of  punishment  according 
to  the  civil  law :  loss,  bonds,  ignominy,  talio,  stripes,  exile,  servi- 
tude, death.  All  which  are  found  in  hell :  as  first,  the  reprobate 
lose  God,  and  all  that  is  good,  as  well  in  hap  as  in  hope.  Secondly, 
they  be  bound  hand  and  foot  in  that  dark  dungeon,  Matth.  xxii.  23. 
Thirdly,  they  suffer  ignominy,  seeing  all  their  wickedness  in  thought, 
word,  deed,  and  the  punishment  inflicted  on  them  for  all  this  wick- 
edness is  known  unto  men,  angels,  saints,  devils,  unto  their  best 
friends  and  worst  enemies.  "  I  will  bring  an  everlasting  reproach 
upon  you,  and  a  perpetual  shame  which  shall  never  be  forgotten.'' 
Jer.  xxiii,  40.  Fourthly,  they  make  satisfaction  and  recompense 
so  far  as  they  can:  "Reward  her  even  as  she  hath  rewarded  you, 
give  her  double  accortJing  to  her  works :  inasmuch  as  she  glorified 
herself  and  lived  in  pleasure,  so  much  give  ye  to  her  torment  and 
sorrow."  So  father  Abraham  in  the  text,  "  Son,  remember  that 
thou  in  thy  lifetime  receivedst  thy  pleasure,  and  Lazarus  on  the 
contrary  received  pain,  but  now  he  is  comforted,  and  thou  pun- 
ished." Fifthly,  "Judgments  are  prepared  for  the  scorners,  and 
stripes  for  the  back  of  the  fools."  Sixthly,  the  reprobate  shall  be 
shut  out  of  God's  kingdom,  and  cast  as  exiles  out  of  his  presence 
into  utter  darkness.  Seventhly,  the  reprobate  are  the  sons  of  sin, 
and  made  tributary  to  Satan,  ever  paying  and  yet  never  satisfying 
their  debt.  Eighthly,  they  suffer  the  second  death,  a  death  after 
death,  a  death  and  yet  everlasting ;  for  as  hell  is  large,  so  long ; 
'^Between  us  and  you,"  saith  Abraham  in  Paradise  to  Dives  in 
hell, "  there  is  a  great  space  set,  so  that  they  which  would  go  from 
hence  to  you  cannot,  neither  may  they  come  from  thence  to  us." 
Unfortunate  Dives  in  hell  flames  is  ever  dying,  and  yet  never 
dead. 

0  immortal  death,  0  deadly  life,  what  shall  I  term  thee  ?  for  if 


580  THE    OFFICIAL    CALEXDAR    OF    THE    CHURCH. 

thou  becst  life,  -wherefore  dost  thou  kill  ?  if  death,  how  dost  thou 
still  endure  ?  there  is  neither  life,  nor  death,  hut  hath  some  good  in 
it :  for  in  life  there  is  some  ease,  and  in  deatli  an  end,  but  in  thee 
neither  ease  nor  end.  "■  The  first  death  takes  away  the  grieving 
soul  from  the  hodj,  the  second  death  holds  the  unwilling  soul  in 
the  body."  Aug.  The  damned  shall  seek  death  and  shall  not  find 
it,  for  their  worm  shall  not  die,  neither  shall  their  fire  be  quenched. 
"  The  worm  gnaws  the  conscience,  the  fire  consumes  the  flesh,  for 
they  sinned  both  with  soul  and  body."  Aug.  And  therefore  such 
as  hold  with  Origen,  that  the  devil  and  his  angels  one  day  shall  be 
released  from  their  tortures,  and  that  the  words  of  Christ,  "  Depart 
from  me  ye  cursed  into  everlasting  fire,"  were  spoken  menacingly 
rather  than  truly,  are  confuted  by  the  Scripture,  plainly  and  fully, 
saith  Augustine. 

Hell  is  high  also,  for  the  torments  of  it  are  most  bitter  in  the 
highest  degree  without  intermission,  abatement,  or  change,  without 
which,  all  things  not  only  painful,  but  even  pleasant,  (as  it  appeared 
by  the  manna)  become  insupportable,  "  We  see  nothing  but  this 
manna,  our  soul  loatheth  this  light  bread." 

Lastly,  bottomless  hell  is  deep,  for  that  hellish  pains  are  absolute 
without  any  mixture  of  comfort :  Dives  cannot  get  one  drop  of  cold 
water  to  cool  the  tip  of  his  tongue,  tormented  in  the  flame. 

He  that  denied  a  crumb  of  bread  in  his  life,  was  denied  a  drop  of 
water  in  hell :  alas,  what  are  ten  thousand  rivers,  or  the  whole  sea 
of  water,  unto  that  infinite  world  of  fire  ?  yet  Dives,  unhappy  Dives, 
who  wasted  in  his  time  so  many  tuns  of  wine,  cannot  now  procure 
water  enough,  a  pot  of  water,  an  handful  of  water,  a  drop  of  water 
to  cool  the  tip  of  his  scorched  tongue :  as  he  did  ofi'end  in  all  the 
powers  of  his  mind,  and  in  all  the  parts  of  his  body  ;  so  was  he 
doubtless  tormented  in  all  them  universally,  yet  most  in  his  tongue, 
because  he  did  sin  most  in  his  taste  :  for  God  punisheth  in  propor- 
tion, inflicting  a  pain  for  sin,  correspondent  to  the  pleasure  in  sin. 
Because  Pharoah  drowned  the  men  children  of  the  Hebrews  in  a 
river,  Exod.  i.  22,  himself  and  his  host  were  overwhelmed  in  a  sea, 
Exod.  xiv.  28.  Because  the  tyrannous  Egyptians  compelled  the 
children  of  Israel  extraordinarily  to  labour  and  sweat  in  making 
bricks,  by  which  happly  lice  were  bred  in  their  body ;  Almighty 
God  in  his  just  judgment  afilicted  this  persecuting  people  with  such 
lice  that  no  medicine  could  destroy  them.  Adonibezek,  having  cut 
off  the  thumbs  of  seventy  kings,  and  making  them  all  gather  bread 
under  his  table,  was  at  last  overcome  by  Judah,  who  cut  off  the 
thumbs  of  his  hands  and  of  his  feet;  "As  I  have  done  (quoth 


THE   FIRST    SUNDAY  AFTEE   TRINITY.  581 

Adonibezek)  so  God  Iiatli  rewarded  me."  Because  proud  Bajazet 
in  his  insolent  cruelty,  vov/ed  if  lie  sliould  overcome  Tammerlane, 
that  he  would  imprison  him  in  a  cage  of  iron,  and  so  have  carried 
him  up  and  down  the  world  in  triumph  ;  Tammerlane  conquering 
in  a  mortal  battle  this  insulting  tyrant,  shackled  him  in  fetters  and 
in  chains  of  gold,  and  shut  him  up  in  an  open  iron  grate,  that  he 
might  on  every  side  be  seen,  and  so  carted  him  up  and  down  as  he 
passed  through  Asia,  to  be  derided  and  scorned  of  his  own  people. 
Let  the  drunkard  then,  the  epicure,  who  turns  so  much  good  liquor, 
and  so  much  delicacies  over  their  tongue  wantonly,  wastefully,  trem- 
ble at  this  fearful  example. 

We  desire  God  daily,  that  "  his  will  may  be  done  on  earth  as  it 
is  in  heaven  :"  and  what  is  that  (as  Budoeus  wittily)  but  that  our 
body  which  is  earthly,  should  agree  with  our  soul  which  is  heavenly  ? 
that  our  mouth  and  our  mind,  our  outward  and  our  inward  man 
should  accord  in  serving  God.  Otherwise,  hell  is  the  portion  of 
hypocrites,  where  they  shall  be  most  afflicted  in  their  tongue,  for 
that  they  most  offended  in  their  talk. 

It  is  full  of  horrors  to  read,  mucli  more  to  write  (saith  Augustine) 
the  lamentable  destruction  of  Saguntus.  How  terrible  then  is  it  to 
report  the  story  of  hell?  and  if  we  tremble  and  shake  at  the  namin-g 
and  hearing  of  those  pains,  0  what  shall  they  do  that  shall  feel  them, 
and  shall  suffer  them,  and  ever  endure  them,  world  without  end  !  I 
conclude  with  Virgil : 

Non  mihl  si  centum  linguas  sint,  oraque  centum, 
Ferrea  vox,  omnes  scelerum  comprendere  formas, 
Omnia  pocnarum  percurrere  nomina  possum. 

"I  could  not  describe  it,  though  I  had  an  hundred  tongues,  an  hundred 
mouths,  an  iron  voice,  power  to  comprehend  all  forms  of  vice,  and  to  enume- 
rate the  names  of  all  penalties." 

Think  on  this  again  and  again  ye  rich  laymen,  and  suffer  not 
the  members  of  Christ  to  perish  at  your  gate,  while  ye  surfeit  at 
your  table :  think  on  this  all  ye  learned  clergymen,  and  suffer  not 
any  Christian  people  committed  to  your  charge,  which  hunger  and 
thirst  after  righteousness,  at  the  temple  door  to  starve  for  spiritual 
food.  Almighty  God  hath  endued  you  with  abundant  knoAvledge, 
and  all  variety  of  useful  art,  so  that  if  you  will  endeavour  to  do 
good,  you  may  feed,  yea  fill  them  only  with  the  crumbs  that  fall 
from  your  table.  If  thou  pour  out  thy  soul  to  the  hungry,  and  re- 
fresh the  troubled  soul,  then  shall  thy  light  spring  out  in  the  dark- 
ness, and  thy  darkness  shall  be  as  the  noonday,  and  the  Lord  shall 
guide  thee  continually,  and  satisfy  thy  soul  in  drought,  and  make 


582  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

fat  tlij  bones,  and  thou  shalt  be  like  a  watered  garden,  and  like  a 
spring  of  water,  wbose  waters  fail  not.  "Blessed  are  the  merciful, 
for  thej  shall  obtain  mercy;  but  there  shall  be  judgment  merciless 
to  him  that  showeth  no  mercy." 

"  They  have  Moses  and  the  Prophet's,  let  them  hear  them."  Un- 
godly men  having  too  little  faith,  and  too  much  curiosity,  will  not 
believe  there  is  an  heaven,  or  an  hell,  "except  one  come  from  unto 
them  from  the  dead."  Christ  therefore  teacheth  in  the  person  of 
Abraham,  that  the  Scriptures  ought  to  be  a  lantern  to  our  feet,  the 
which  are  not  far  off,  that  we  should  say,  "  who  shall  go  up  for  us 
to  heaven,  and  bring  it  us  ?  neither  is  it  beyond  the  sea,  that  thou 
shouldst  say,  who  shall  go  over  the  sea  for  us  ?  and  cause  us  to  hear 
it,  that  we  may  do  it  ?  but  the  word  is  very  near  to  thee,  even  in 
thy  mouth  and  in  thine  heart."  Moses  and  the  Prophets  are  read 
daily,  let  us  hear  them  instructing  us  sufficiently  concerning  heaven 
and  hell,  and  all  other  points  appertaining  necessarily  to  salvation. 
The  law  doth  intimate  how  we  must  live,  the  Prophets  how  we  must 
believe  :  by  these  two  we  may  learn  to  shun  the  torments  of  hell, 
and  obtain  the  joys  of  heaven  :  if  we  will  not  hear  Moses  and  the 
Prophets,  assuredly  neither  will  we  believe  "  though  one  arose  from 
death  again.''  For  Christ  raised  another  Lazarus  from  the  dead, 
and  yet  the  Pharisees  continued  in  unbelief. 

By  this  one  sentence  four  Popish  assertions  are  confuted :  as  first, 
their  denying  the  Bible  to  layman  Lazarus  in  a  vulgar  tongue,  by 
which  he  may  know  the  way,  the  truth,  and  the  life.  Secondly 
their  opinion  concerning  the  Scripture's  insufficiency :  for  if  the 
Prophets  and  the  law  were  sufficient  to  warn  and  instruct  the  bre- 
thren of  Dives,  how  much  more  shall  Moses  and  the  Prophets  and 
Gospel  too,  "make  the  man  of  God  absolute  and  perfect  unto  all 
good  works  ?"  Thirdly,  their  invocation  of  saints  departed.  And 
lastly,  their  obambulation  of  spirits  and  apparitions  of  dead  men, 
reporting  the  miseries  of  purgatory,  "  Let  none  be  found  among 
you  that  asketh  counsel  at  the  dead,  for  all  that  do  such  things  are 
abomination  unto  the  Lord.  To  the  law,  to  the  testimony  :  if  they 
speak  not  according  to  this  word,  it  is  because  there  is  no  light  in 
them."  If  a  saint  should  arise  from  death  again,  ye  would  not 
believe  him  :  if  an  angel  from  heaven  should  preach  another  Gospel, 
ye  may  not  believe  him  :  it  is  sufficient  if  you  search  the  Scriptures, 
hearing  Moses  and  the  Prophets,  "  for  in  them  ye  shall  find  eternal 
life." 

"  Lord  Jesus  !  let  thy  Scriptures  be  my  choice  delicacies,  let  me 
not  be  deceived  in  them,  nor  from  them."  Aug. 


THE   SECOND    SUNDAY   AFTER   TRINITY, 


583 


THE  EPISTLE. 

Epistle  John  iii.  13 — "  3Iarvel  not,  my  dear  brethren,  though 
the  world  hate  you,"  ^c. 


The  loving 
disciple  be- 
ing ever  like 
himself,  pro- 
secuteth  in 
this  text  his 
accustomed 
argument  of 
charity : 


First  exhort-  C  -^^i^^^t^gs,  "  We  know  that  we  are  translated 
;n„,',a  ^r.^r.^r.  1  ^^^^  dcath  unto  life,  because  we  love  the  bre- 
b     two   reT-  \      thren." 

s*ons^from*'  I  I^iS'\dvantage,  "He  that  loveth  not  his  brother 
""'  ^     abideth  in  death/'  verses  14,  15. 

Affectionately,    ^  1,  From  Christ's  examj^le,  "  who 
gave  his  life  for  us,"  verse  IG. 
2.  From  God's  express  command- 
ment, for  it  is  his  "command- 


Secondly, 
showing 
how    we 
must  love 
to  wit, 


"  not  shxitting 
up   our    com- 
passion   from 
the  brethren," 
verse  17. 
Effectually, 
"  let    us    not 
love  in  word,  ^ 
neither  in  ton- 
gue,   but    in 
deed    and  in 
verity,"  verse 
18,  and  these 
two  points  are 
enforced  by  a 
three-fold  ar- 
gument : 


3 .  From  the 
fruits      of   . 
love  which 


ment,  that  we  love  one  another," 

verse  23. 

Peace  of  consci- 
ence :  "  hereby 
we  may  know 
that  we  are  of 
the  verity,  and 
can  quiet  our 
hearts,"  verses 
19,  20,  21. 
Assurance  that 
God  heareth  our 
prayers:  "what- 
soever we  ask 
receive  of  him," 
verse  22.  Joy  in 
the  Holy  Ghost: 
"  hereby  we 
know  that  he 
abideth  in  us," 
verse  24. 

"  Marvel  not."  It  is  neither  new,  nor  rare  tliat  the  lovers  of 
the  world  should  hate  the  godly ;  not  new,  for  it  was  so  from  the 
beginning,  Cain  hated  Abel,  Esau  Jacob,  Ishmael  Isaac  :  not  rare, 
but  exceeding  common  at  all  times,  in  all  places  :  and  therefore 
think  "  it  not  strange  concerning  the  fiery  trial  which  is  among  you, 
to  prove  you,  as  though  some  strange  thing  were  come  unto  you." 

For  first,  contrary  dispositions  of  saints  and  worldlings  occasion 
contentious  oppositions.     "  The  sad  dislike  the  cheerful,  the  joyous 

hate  the  sad ;  the  sprightly,  the  sedate  ;  the  grave,  the  gay.". 

Hor. 

"  What  fellowship  hath  righteousness  with  unrighteousness,  and 
what  concord  hath  Christ  with  Belial,  and  what  communion  hath 
light  with  darkness  ?"  Ephraim  is  against  Manasses,  and  Manasses 
against  Ephraim,  and  both  against  Judah.     Cain  slew  his  brother, 


584  THE   OFFICIAL   CALENDAR   OF   THE    CHURCH. 

and  wherefore  slew  he  liim  ?  our  Apostle  telleth  us  in  tlie  'words  im- 
mediately before  my  text,  "  because  his  own  works  were  evil  and 
his  brother's  good."  Abel  said,  "  I  will  give  a  fat  sacriiice,  I  will 
not  sacrifice  a  lean  one  :"  but  Cain  on  the  contrary,  "  I  will  not 
give  a  fat  sacrifice." 

Secondly,  the  children  of  God  by  the  Spirit  of  God,  "  reprove 
the  world  of  sin :"  hating  the  manners  of  the  wicked,  even  with  a 
perfect  hatred,  Psalms  cxxxix.  21.  Now  "  truth  begets  hatred," 
Terent.  and  am  I  therefore  become  your  enemy,  saith  Paul,  because 
I  tell  you  the  truth  ?  and  Christ,  John  vii.  7,  "  The  world  cannot 
hate  you,  but  it  hateth  mo,  because  I  testify  that  the  works  thereof 
are  evil."  And  therefore  be  not  astonished,  (as  Tertullian  and 
Fulgentius  read)  for  it  is  a  folly  to  fear  that  ye  cannot  fly  ;  neither 
marvel,  (as  our  Church  and  other  interpreters  generally,)  for  it  is 
not  a  point  of  wisdom  to  wonder  at  that  which  is  neither  great,  nor 
new,  nor  rare  ;  it  were  a  more  strange  wonder  if  the  world  should 
not  hate  you,  seeing  "the  friendship  of  the  world  is  enmity  with 
God  :  and  he  that  pleaseth  men  is  not  the  servant  of  Christ."  I 
pray  cease  to  marvel,  not  to  love ;  nay  rather  tie  the  bond  of  peace 
faster,  and  love  thy  brethren  so  much  the  more  because  "the  world 
hateth  you." 

"  We  know  that  we  are  translated  from  death  unto  life."  By 
faith  in  Christ  we  know  that  we  shall  be  translated  from  corporal 
death  unto  eternal  life  :  or  as  Aug.  that  we  are  now  translated 
from  the  death  of  sin  to  the  life  of  grace  :  for  the  just  doth  live  by 
faith  Gal.  iii.  11,  even  that  faith  which  worketh  by  love.  Gal.  v.  6. 
St.  John  doth  not  say,  "  We  have  passed,  but  we  are  translated;" 
he  that  is  dead  in  sin  cannot  raise  himself,  but  it  is  God  who  de- 
livered us  from  the  power  of  darkness,  and  hath  translated  us  into 
the  kingdom  of  his  dear  Son  :  neither  does  he  say,  transfereraur, 
"  we  shall"  in  the  future,  but  in  the  present,  "  we  are  translated,"  in- 
timating an  undoubted  certainty,  that  we  shall  not  come  into  con- 
demnation, but  pass  from  death  unto  life  :  now  we  seem  to  be  dead, 
our  life  being  hid  w^ith  Christ  in  God,  but  when  Christ  which  is  our 
life  shall  appear,  then  shall  we  also  appear  with  him  in  glory,  Col. 
iii.  3.  "  Our  glory  shall  flourish,  although  it  be  now  winter  ;  the 
root  lives  though  the  branches  seem  dry  :  there  is  pith  within  which 
shall  grow  ;  within  are  leaves  and  fruit,  though  they  wait  the  spring 
time. 

"  Because  we  love  the  brethren."  This  argument  is  not  from 
the  cause  but  from  the  effect.  We  are  not  translated  from  death 
unto  life,  because  Ave  love  ;  but  because  we  love,  it  is  a  sign  that  we 


THE   SECOND    SUNDAY  AFTER   TRINITY.  585 

are  born  of  God,  for  God  is  love,  and  the  fruit  of  his  spirit  is  love, 
joy,  peace,  long  suffering,  gentleness,  &c.  Emmanuel  Sa,  who  was 
a  Jesuit,  (as  Ribadeneira  notes  of  him)  ''  Diligently  versed  in  all 
kinds  of  erudition,"  accords  with  this  exposition  :  it  is  an  argument 
(saith  he)  that  we  be  translated  from  death  unto  life,  because  we 
love  the  brethren.  And  Lorinus,  another  Jesuit,  more  fully  ;  Cau- 
salis  particula  causa  continet  non  rei,  sed  cognitionis  :  For  quoth  he, 
we  are  not  translated  from  death  unto  life,  because  we  love  ;  but  by 
this  action,  as  an  effect  of  grace,  we  know  that  we  live  the  life  of 
grace.  St.  John  here  doth  reason  as  his  master  elsewhere,  many 
sins  are  forgiven  her,  because  she  loved  much :  her  love  was  not 
the  cause  of  God's  love,  but  on  the  contrary,  God's  love  the  cause 
of  her  love  :  for  to  whom  a  little  is  forgiven,  he  doth  love  a  little. 
Christ's  argument  is  from  the  effect  to  the  cause,  not  from  the  cause 
to  the  effect :  as  Irenseus,  Jerome,  Gregory  the  Great,  and  Cardinal 
Toilet  observes.  See  Epistle  Sunday  after  Ascension  in  fine. 
"  He  that  loveth  not  his  brother  abideth  in  death."     An  argu- 

a 

ment  from  the  discommodity  of  not  loving ;  he  that  loveth  not,  is 
not  risen  again  with  Christ  from  death  unto  newness  of  life :  which 
our  Apostle  proves  by  this  syllogism :  "  No  man-slayer  hath  in 
him  eternal  life :  whosoever  hateth  his  brother  is  a  man-slayer :'' 
ergo,  no  man  hating  his  brother  hath  eternal  life.  The  major  pro- 
position is  true,  "without  shall  be  murderers,''  Apo.  xxii.  15.  "The 
works  of  the  flesh  are  manifest,  adultery,  fornication,  uncleanness, 
wantonness,  idolatry,  witchcraft,  hatred,  debate,  emulations,  wrath, 
contentions,  seditions,  heresies,  envy,  murder,  &c.  They  that  do 
such  things  shall  not  inherit  the  kingdom  of  God."  And  the  pro- 
position is  universal,  "No  man-slayer  hath  eternal  life."  Whether 
he  destroy  the  life  civil  of  his  brother,  as  the  backbiting  slanderer ; 
or  the  life  spiritual,  as  the  soul-slaying  heretic :  or  the  life  natural, 
as  the  cut-throat  murderer.  Every  man-slayer  abideth  in  death,  as 
well  he  that  killeth  himself,  as  another :  he  that  actually  murdereth, 
and  he  that  intentionally  killeth ;  "  thou  hast  slain  one  that  thou 
hatest,"  saith  Aug. ;  every  man-slayer,  as  well  he  that  taketh  away 
from  Lazarus,  as  he  that  giveth  not  unto  Lazarus  in  extremity 
things  necessary  for  his  sustenance :  so  the  Wise  Man,  expressly, 
"  The  bread  of  the  needful  is  the  life  of  the  poor,  he  that  defraudeth 
him  thereof  is  a  man  of  blood :"  and  Seneca  divinely,  "  whoever  can 
succour  one  about  to  perish,  and  does  not  succour  him,  kills  him;" 
he  that  seeth  his  brother  ready  to  starve  for  hunger,  and  doth  not, 
if  he  can,  fill  him,  is  said  to  kill  him.     The  minor  assumption  is 

as  true :  for  truth  itself  saith,  "'  It  was  said  unto  them  in  old  time, 

39  --— .  - 


586  TEE    OFFICIAL   CALENDAR   OF   THE   CHUPtCH. 

thou  shalt  not  kill,  for  whosoever  killeth  shall  be  capable  of  judg- 
ment :  but  I  say  unto  you,  whosoever  is  angry  with  his  brother 
unadvisedly,  shall  be  in  danger  of  judgment."  See  Gospel  sixth 
Sunday  after  Trinity. 

"  Hereby  perceive  we  love,  because  he  gave  his  life  for  us,  and 
we  ought  to  give  our  lives  for  the  brethren."  How  Christ  loved  us, 
and  how  we  must  in  loving  our  brethren  imitate  his  example,  see 
Epistle  third  Sunday  in  Lent,  and  Epistle  second  Sunday  after  Easter. 
When  the  people  wondered  at  the  bountifulness  of  Johannes  Elee- 
mosynarius,  he  said  unto  them,  "  0  my  brethren,  I  have  not  yet 
shed  my  blood  for  you,  as  my  master  commanded  me."  For  in  times 
of  persecution,  when  our  suffering  may  stand  the  brethren  in  better 
stead  than  our  flying,  we  must  neglect  our  temporal  estate  for 
their  eternal  good  :  as  the  blessed  Apostles,  and  holy  martyrs  in  all 
ages.  It  is  not  enough,  ras  that  valiant  champion  in  God's  cause 
stoutly,  D.  Rowland  Taylor,  martyr,  in  a  letter  to  the  Rev.  Bishops 
Cranmer,  Ridley,  and  Latimer,)  to  profess  the  Gospel,  ad  ignem 
exclusive,  to  the  fire,  but  we  must  (quoth  he)  stick  to  God  ad  ignem 
inclusive,  through  the  fire  :  we  must  forget  ourselves,  and  as  it  were 
forget  our  souls  in  a  fiery  zeal,  with  Moses  and  Paul,  for  our  breth- 
ren's sake. 

"  But  who  so  hath  this  world's  good,  and  seeth  his  brother  have 
need,  and  shutteth  up  his  compassion  from  him,  how  dwelleth  the 
love  of  God  in  him."  Liberality  consists  in  benevolence  and  benefi- 
cence, for  it  is  not  sufiicient  to  wish  well,  except  we  do  well :  and 
again  not  sufiicient  to  do  well,  except  we  wish  well  unto  our  breth- 
ren, giving  cheerfully,  with  open  bowels  and  enlarged  hearts,  even 
with  a  sympathy,  feeling  their  infirmities,  and  being  touched  with 
their  bonds,  as  if  ourselves  were  bound  with  them,  Heb.  xiii.  3. 
The  Ark  was  pitched  as  well  within  as  without :  if  in  alms  we  shall 
open  our  purse,  but  shut  up  our  brows  and  bowels,  how  dwelleth 
the  love  of  God  in  us  ?  A  bountiful  man  hath  an  open  heart,  so 
well  as  an  open  house.  The  Latin  translators  usually  read  "  shut- 
teth up  his  bowels,"  for  the  bowels  are  the  seat  of  our  affections  : 
and  therefore  Paul  willeth  us  to  put  on  the  bowels  of  mercies  : 
insinuating  (as  (Ecumenius  upon  that  place)  that  our  affection  must 
not  be  fraternal  only,  but  parental  also :  because  we  must  be  merci- 
ful, as  our  Father  in  heaven  is  merciful,  and  God  is  merciful,  as  a 
father  who  piticth  his  own  children :  and  children,  as  Saint  Jerome 
speaks,  are  even  the  bowels  of  their  parents.  Hence  then  we  may 
learn,  not  only  to  forbear  a  brother  that  trespasseth  against  us  unto 
seventy  times  seven  times :  but  also  when  he  shall  have  need,  to 


THE   SECOND    SUNDAY  AFTER   TRINITY.  587 

bear  liim  in  our  bowels  and  bosom,  pitying  him  as  our  own  child, 
which  is  flesh  of  our  flesh,  and  bone  of  our  bone. 

"  My  babes."  All  of  us  have  but  one  Father  in  heaven,  the 
father  of  lights,  and  everlasting  life,  of  whom  is  named  all  the 
family  in  heaven  and  earth,  Eph.  iii.  15.  Yet  notwithstanding  the 
Pastors  are  deputy  parents,  and  spiritual  fathers  in  God,  begetting 
children  in  Christ,  not  of  mortal  seed,  but  of  immortal,  by  the  word 
of  God,  able  to  make  men  perfect  unto  all  good  works,  2  Tim.  iii. 
17.  In  this  sense,  Paul  called  Onesimus  his  own  son  begotten  in 
bonds,  and  his  own  bowels,  of  whom  he  did  travail  in  birth,  until 
Christ  was  formed  in  him.  Our  Apostles,  diminutive,  filioli,  repeated 
eight  times  in  this  one  Epistle,  doth  argue  more  tender  affection, 
because  men  naturally  love  little  children,  which  want  help  most  of 
all,  best  of  all. 

"  Let  us  not  love  in  word,  neither  in  tongue,  but  in  deed  and  in 
verity."  St.  John  would  never  have  used  so  many  kind  words,  as 
little  children,  dearly  beloved  brethren,  my  babes,  if  it  had  been 
unlawful  to  love  in  word:  his  meaning  is  (as  Aug.  and  others 
observe)  that  we  must  not  only  love  in  word  and  in  tongue,  but  in 
deed  and  in  truth  :  opposing  works  unto  words,  and  verity  to  vanity. 
Let  us  not  boast  and  say,  but  evidently  demonstrate  and  show  that 
we  love.  Eor  if  a  brother  or  a  sister  be  naked,  and  destitute  of 
daily  food,  and  one  of  you  say  to  them,  "  depart  in  peace,  warm  your- 
selves, and  fill  your  bellies,  notwithstanding  ye  give  them  not  those 
things  which  are  needful  to  the  body,  what  helpeth  it  ?"  Idle  com- 
pliments are  not  implements  :  if  we  promise  kindness  in  show,  but 
perform  nothing  in  substance,  we  cannot  quiet  our  hearts  before 
God,  nor  have  trust  that  we  shall  receive  whatsoever  we  ask,  nor 
assuredly  know  that  he  dwelleth  in  us,  and  we  in  him.  See  Gospel 
fourth  Sunday  after  Trinity. 


THE   OFFICIAL    CALENDAPw    OF   THE    CnURCH. 


THE  GOSPEL. 

Luke  xiv.  16. — "  A  certain  man  ordained  a  great  supper ^ 
and  hade  manyJ'^ 


In  this  Gospel 
three  principal 
persons  are  re- 
markable: name- 
ly the 


f  Preparatio,  ordaining  a  great  sup- 
'  Mercy  |    per. 

in  his  I  Invitation,  ]  Many  men, 

(  bidding     J  By  many  means. 
'  Feast-maker,  in  -j  Justice,  being  angry,  v,  21,  and  in  his  anger 
■whom  observe    I    protesting  that  none  of  those  which  were 
bidden,  and  refused  to  come,  should  taste 
[^  his  supper,  ver.  24. 

f  Diligence  in  exhorting  and  inviting 
Inviters  :  having  two  j    the  guests,  ver.  22. 
commendable  virtues:  1  Faithfulness  in  reporting  unto  the 
\   Lord  their  success,  ver.  21. 
'  Such  as  were  f  Proud,  I  have  bought  a  farm,  v.  18. 
called      and     Covetous,  1  have  bought  five  yoke 
would      not  \    of  oxen,  ver.  19. 
come,  as  the  j  Voluptuous,  I  have  married  a  wife, 
[   and  therefore  cannot  come,  v.  20. 
f  Poor,  i.  such  as  sin  upon  negli- 
gence. 
Gentle       Feeble,  i.  such  as  sin  upon  in- 
firmity. 


Guests ;  1 
either  ' 


Such    as 
were  cal-  -J 
led     and 
did  come 
upon 


persua- 
sion, as  -j  Blind,  i.  such  as  sin  upon  ig- 
the  norance. 

Halt,  i.such  as  sin  upon  know- 
ledge, halting  between  God 
and  Baal. 

Powerful  exhortation,  as  it  were  com- 
pelling them  to  come,  v.  23. 


This  man  is  God :  called  man,  for  the  capacity  and  comfort  of 
men.  In  executing  his  severe  judgments  he  is  a  lion  and  a  leopard. 
Hos.  xiii.  7.  "I  will  be  unto  them  as  a  very  lion,  and  as  a  leopard 
in  the  way  of  Ashur.  I  will  meet  them  as  a  bear  that  is  robbed 
of  her  whelps,  and  I  will  break  the  caul  of  their  hearts."  But  in 
showing  his  mercy  like  to  man,  (as  interpreters  observe,)  for  a  man 
if  he  be  not  transformed  into  an  inhuman  beast,  hath  compassionate 
bowels,  and  a  soft  heart :  or  if  with  Augustine  we  construe  this  of 
Christ,  he  was  "  a  certain  man  :"  and  this  supper  is  the  whole  work 
of  our  salvation,  even  that  heavenly  banquet  which  Almighty  God 
ordained  before  the  foundations  of  the  world,  for  his  elect  people, 
begun  in  his  kingdom  of  grace,  but  accomplished  in  his  kingdom  of 
glory,  when  as  we  shall  see  him  face  to  face.  The  riches  of  his 
abundant  mercy  then  appear  both  in  his  preparation  and  invitation. 
First,  in  his  provision  his  guests  bring  not  anything  with  them  to 


THE    SECOND    SUNDAY   AFTER   TRINITY.  589 

furnish  Ms  feast :  "  He  hath  killed  his  fatlings,  drawn  his  wine, 
prepared  his  table."  He  that  is  all  in  all,  hath  himself  provided 
all,  and  enjoineth  his  servants  to  tell  this  unto  all :  "  Come,  for  all 
things  are  now  ready."  Paradise  was  made  before  man  was  created, 
a  great  supper  ordained,  the  guests  as  yet  not  invited.  Here,  then, 
is  no  place  for  merit ;  Ave  cannot  bring  one  dish  unto  the  Lord's 
table,  not  one  dainty  to  this  heavenly  banquet,  nay,  we  cannot 
bring  so  much  as  a  little  sauce  to  quicken  our  appetite,  nor  one 
good  thought  to  stir  us  up  unto  a  good  work,  but  all  our  sufficiency 
is  of  God  :  electing  alone,  creating  alone,  redeeming  alone,  glorify- 
ing alone.  The  preparation  and  participation  of  all  this  great 
supper  is,  grace  beyond  merit,  love  beyond  measure. 

This  feast  is  commended  here  by  a  double  name  :  1.  Because  a 
supper.     2.  Because  a  great  supper. 

/"Sinner's        ^ 
There  be  four  kinds  of  jDevil's  '  ^ 

suppers,  as  one  wittily,  the  jGood  man's  (^ 

(Lord's  ) 

The  sinner  maketh  a  supper  unto  the  devil,  when  in  gaining  the 
world  he  loseth  his  own  soul :  foenus  pecuniae,  funus  animse  :  for  as 
there  is  joy  in  heaven  when  a  sinner  is  found,  which  once  was  lost, 
so  there  is  as  it  were  a  feast  in  hell,  when  a  sinner  is  utterly  lost, 
which  once  was  likely  to  be  found. 

Secondly,  the  devil  prepareth  a  black  banquet  for  sinners  in  hell, 
where  there  shall  be  but  these  two  dishes  only,  ''weeping  and 
gnashing  of  teeth."  At  other  feasts  (as  it  is  in  the  proverb)  the 
more  the  merrier,  but  at  this  sorry  supper  the  more  people  the 
greater  misery :  fathers  howling  for  their  children,  wives  for  their 
husbands,  every  friend  and  fellow  lamenting  each  other. 

Thirdly,  the  good  man  provideth  a  supper  unto  God  himself, 
when  as  he  doth  open  the  door  of  his  heart,  and  suffer  the  words 
of  exhortation  and  doctrine  to  come  in  :  "  Behold,"  (saith  Christ,) 
"  I  stand  at  the  door  and  knock,  if  any  man  hear  my  voice,  and 
open  the  door,  I  will  come  unto  him,  and  will  sup  with  him,  and  he 
with  me."  I  will  here  sit  with  him  at  the  feast  of  his  cheerful 
conscience  while  he  liveth  :  and  hereafter  he  shall  be  filled  with  the 
great  supper  of  my  glory,  when  he  is  dead.  For  God  ordaineth  a 
feast  also  for  his  elect,  begun  in  this  life,  which  is  "  our  joying  in 
the  Holy  Ghost,''  and  "  feasting  in  our  conscience  ;"  continued  in 
the  next,  when  as  we  shall  have  perfect  consummation  and  bliss 
both  in  body  and  soul. 

If  we  construe  this  of  the  preaching  of  the  Gospel,  of  the  feast 


590  THE   OFFICIAL   CALENDAR    OF   THE    CIIURCn. 

of  grace  by  Christ,  it  may  vrell  be  termed  a  "supper:"  because 
Christ  was  manifested  in  the  last  days,  in  the  world's  evening,  as 
the  Paschal  Lamb  was  offered  about  the  going  down  of  the  sun. 
Dcut.  xvi.  6.  But  if  we  take  this  (as  Gregory  the  Great  and 
Hilary)  for  the  cheer  which  heaven  affords,  it  may  most  fitly  be 
called  a  supper:  for  the  promulgation  of  the  law  was,  as  it  were,  a 
breakfast  in  the  beginning  of  the  day ;  the  first  preaching  of  the 
Gospel  a  dinner  in  the  noon  of  the  Church :  as  Christ  himself 
teacheth  us,  "  I  have  prepared  my  dinner.''  Matt.  xxii.  4.  But 
the  fruition  of  happiness  obscurely  shadowed  in  the  one,  more  fully 
showed  in  the  other,  is  a  supper ;  because  after  this  meal  we  shall 
go  to  rest  and  endless  ease.  There  is  toiling  in  our  Lord's  vine- 
yard, and  labouring  in  his  harvest  after  breakfast,  and  after  dinner; 
his  servants  under  the  law,  yea,  his  sons  under  the  Gospel,  also,  must 
"work  out  their  salvation  in  fear  and  trembling."  But  as  soon  as 
they  begin  to  live  the  life  of  glory,  there  followeth  a  continual 
Sabbath  :  "  Even  so  saith  the  Spirit,  blessed  are  they  that  die  in 
the  Lord,  for  they  rest  from  their  labours,  and  their  good  works 
follow  them."  Apocal.  xiv.  13. 

/Feast-maker. 

Let  us  examine,  no^r,  why  this  supper  is  \ Cheer, 
called  "great,"  and  that  is  in  respect  of  the  "SCompany. 

(Place. 

The  feast-maker  is  so  great,  as  that  all  the  tongues  of  men  and 
angels  cannot  report  how  great :  and  therefore  they  tell  of  his 
greatness,  not  in  the  positive  degree,  but  in  the  comparative:  "A 
great  King  above  all  gods :"  and  in  the  superlative,  optimus  maxi- 
raus  :  even  all  in  all :  "  for  of  him,  and  through  him,  and  for  him 
are  all  things."  Rom  xi.  36. 

Secondly,  the  supper  is  great  in  respect  of  the  great  cheer, 
which  exceedeth  all  sense  and  all  science  :  for  as  our  eye  cannot 
see,  so  our  heart  cannot  conceive  what  dainty  fare  "  God  hath  pre- 
pared for  them  that  love  him."  If  the  transfiguration  of  Christ 
on  the  Mount,  accompanied  only  with  two  saints,  Elias  and  Moses, 
amazed  Peter  in  such  sort  that  he  cried  out,  "  Master,  it  is  good  for 
us  to  1)0  here;"  then  how  good  will  it  be  for  us  to  rest  on  God's 
holy  hill,  where  we  shall  ever  enjoy  the  company  of  all  the  patri- 
archs, of  all  the  prophets,  of  all  the  saints,  of  all  the  glorious 
angels,  yea,  the  presence  of  God  himself,  seeing  face  to  face  ? 

Thirdly,  tliis  supper  is  great  in  respect  of  the  company,  Avhich 
is  not  only  good,  as  I  have  said,  but  also  great :  such  as  como  to 
this  feast  are  many,  such  as  being  invited  earnestly  will  not  come, 


THE   SECOND   SUNDAY  AFTER  TRINITY.  591 

are  more.  God's  elect,  compared  with  the  reprobate,  are  but  ''  a 
little  flock,"  but  consider  them  in  themselves,  and  you  shall  find 
them  many :  for  all  the  "  poor,  feeble,  blind  and  halt  come  to  this 
feast ;"  and  our  Saviour  saith  expressly  that  "  many  shall  come 
from  the  east  and  west,  and  shall  sit  down  with  Abraham,  Isaac, 
and  Jacob,  in  the  kingdom  of  heaven :"  yea,  the  number  of  such 
as  eat  of  the  Lamb's  supper  is  without  number.  Apocal.  vii.  9. 

Fourthly,  this  supper  is  great  in  respect  of  place :  for  the  finest 
things  are  situate  in  highest  places  ;  as  for  example,  the  earth  as 
grossest  is  put  in  the  lowest  room,  the  water  above  the  earth,  the 
air  above  the  water,  the  fire  above  the  air,  the  spheres  of  heaven 
above  any  of  them,  and  yet  the  palace  where  this  feast  is  kept  is 
above  them  all,  in  the  heaven  of  heavens. 

Every  child  of  God  at  three  sundry  times  hath  three  sundry 
places  of  residence :  the  first  is  our  mother's  womb,  the  second 
earth,  and  the  third  heaven.  If  we  compare  these  three  together 
in  time,  bounds  and  beauty,  we  shall  find  the  second  doth  not  so 
far  excel  the  first  as  the  third  excels  the  second :  in  our  first  house 
we  remain  ordinarily  nine  months ;  in  our  second  house  some  con- 
tinue threescore  and  ten  times  twelve  months ;  but  in  our  third 
house  we  live  forever,  as  being  an  "  everlasting  habitation."  If 
wo  compare  them  in  largeness,  we  shall  find  that  as  the  belly  of  a 
woman  is  but  of  narrow  bounds  in  regard  of  this  ample  Universe, 
so  this  is  nothing  in  comparison  of  that  high  palace,  being  infinitely 
greater  than  the  whole  firmament ;  one  star  whereof  is  bigger  than 
the  whole  earth :  if  we  compare  them  in  beauty,  the  firmament, 
which  is  the  ceiling  of  our  second  house,  beautified  with  sun,  moon 
and  stars,  and  shining  more  gloriously  than  all  the  precious  stones 
in  the  world,  shall  be  no  other  thing  but  the  nether  side  of  the 
pavement  of  our  third  house. 

If,  then,  the  rule  be  true  that  four  things  especially  perfect  a 
good  feast,  "  Choice  guests,  chosen  place,  fixed  time,  and  due  pre- 
paration," Varro ;  assuredly  this  supper  is  very  great,  as  being 
ordained  by  the  best  feast-maker,  and  furnished  with  the  best  cheer, 
in  the  best  place,  for  the  best  company.  I  will  end  this  meditation 
with  Augustine  :  "•  Great,  0  Lord,  is  thy  reward,  for  great  things 
do  well  become  great  persons ;  as  thou,  then,  art  great,  so  thy  feast 
is  great." 

"  And  bade  many.''  First,  his  special  guests  and  peculiar  people 
of  the  Jews,  inviting  them,  "  at  sundry  times,  and  in  divers  man- 
ners, in  old  time  by  the  Prophets,  in  these  last  days  by  his  Son." 
But  when  they  put  off  their  calling,  God  caused  his  servants  to  turn 


592  THE   OFFICIAL   CALENDAR    OF   THE   CHURCn. 

to  the  Gentiles.  As  soon  as  the  bidden  guests  "  all  at  once  began 
to  make  excuse,"  God  commanded  his  inviters,  the  prophets  and 
the  preachers,  to  "  go  into  the  streets,  highways,  and  hedges,  and 
to  compel  all  such  as  they  met  to  come  unto  the  feast ;''  that  is, 
(as  Christ  expounds  himself)'^ when  the  Jews,  the  children  of  his 
kingdom,  were  cast  out,  he  called  the  Gentiles,  dispersed  over  the 
face  of  the  world,  from  the  east  and  west,  to  sit  down  with  Abra- 
ham, Isaac,  and  Jacob,  in  the  kingdom  of  heaven :  for  God  ''is  no 
accepter  of  persons,  but  in  every  nation  he  that  feareth  him  and 
worketh  righteousness,  is  accepted  with  him :  he  will  that  all  men 
should  be  saved,  and  come  unto  the  knowledge  of  the  truth." 

As  God  doth  call  many,  so  many  ways  ;  inviting  some  gently, 
compelling  others  more  forcibly,  not  by  fetters  and  fire,  but  by  strong 
reasons  of  powerful  exhortations  out  of  the  Scripture  :  for  lightnings 
and  thunderings  proceeded  out  of  his  throne,  as  well  as  mild  voices. 

A.  By  the  outward  preaching  of 

He  calleth  us  unto  this  great  s^    t.     ,,     '.  ,  .        „■,  . 

c,  1  .     •    °        /  ^.  i>y  the  inward  operation  oi  his 

supper,  as  feolomon  insinuates,<      tt  i     r^  •  • 

'  T,     n  I      Holy  Spirit, 

especially  tour  ways  :  io   t>  -p    .  •    i 

•^  to.  Jby  manliest  judgments. 

4.  By  manifold  benefits. 

By  these  means  he  calleth  us,  as  he  did  our  forefathers  hereto- 
fore. The  number  of  preachers  amongst  us  is  great,  and  his  Spirit 
dwelleth  in  us,  his  judgments  upon  our  nations  have  been  many,  and 
his  mercies  above  all :  and  therefore  let  us  not  harden  our  heart, 
but  hear  his  voice,  lest  he  swear  in  his  wrath  that  we  shall  not 
enter  into  his  rest.  I  beseech  you  let  us  not  while  he  calleth  us 
unto  this  great  supper  in  season,  and  out  of  season,  so  friendly,  so 
freely,  so  frequently,  make  frivolous  excuses,  and  say  that  we  can- 
not, or  will  not  come  :  lest  he  protest  in  his  "displeasure  that  we 
shall  not  taste  of  his  supper." 

"  They  all  at  once  began  to  make  excuse."  The  way  to  heaven 
is  narrow,  and  few  find  it ;  the  gate  straight,  and  few  enter  in  : 
many  be  called,  but  few  come  to  this  heavenly  supper.  Here  then 
if  there  were  no  more  text  in  all  the  Bible,  we  may  learn  not  to  do 
as  the  most,  but  to  do  as  we  must.  It  is  better  to  have  good  com- 
pany in  heaven,  than  great  company  in  hell :  every  man  almost 
afi"ects  to  be  singular  in  his  fashion,  and  singular  in  his  faction  also  : 
but  if  any  will  be  singular  indeed,  let  him  be  Christ's  guest,  let  him 
come  to  the  supper  of  the  Lamb.  For  many  are  bidden  and  most  refuse 
to  come:  the  first  saith,  "1  have  bought  a  farm."     It  is  lawful  to 


THE   SECOND    SUNDAY  AETER   TRINITY.  593 

purchase  a  farm,  to  buy  bullocks,  and  to  marry,  but  these  things 
hinder  us  in  our  coming  to  this  feast,  when  we  prefer  them  before 
this  feast ;  as  St.  Paul  expounds  this  parable  notably  :  "  Let  such 
as  have  wives,  be  as  though  they  had  no  wives ;  and  they  that  buy, 
as  though  they  possessed  not,  and  they  that  use  this  world,  as  though 
they  used  it  not.''  The  first  stop  in  our  way  to  Christ  is  ambition. 
"I  have  bought  a  farm,  and  I  must  needs  go  to  see  it."  The  second 
is  covetousness,  "  I  have  bought  five  yoke  of  oxen,  and  I  go  to  prove 
them."  The  third,  pleasure,  '■'  I  have  married  a  wife,  and  therefore 
cannot  come."  For  all  that  is  in  the  world,  is  lust  of  the  flesh,  lust 
of  the  eyes,  and  pride  of  life.  Lust  of  the  flesh,  "  I  have  married 
a  wife  :"  lust  of  the  eyes,  "  I  have  bought  five  yoke  of  oxen  ;"  pride 
of  life,  "  I  have  bought  a  farm." 

Villa,  bovos,  uxor  coenam  clausere  vocatis  : 
Mundus,  cura,  caro,  coelum  clausere  renatis. — LudolpJi. 
"  The  wife,  tlie  farm,  the  lowing  kine 
Detain  full  many  a  loit'ring  guest. 
From  richer  feast  and  better  wine  : 
From  heaven,  and  its  delightful  rest. 
Men  stay  for  earth,  its  cares,  and  fleshly  lusts." 

Here  some  note  the  proud  man's  absurd  folly :  for  whereas  he 
should  have  first  seen,  and  then  bought  his  farm ;  he  first  bought  it, 
and  then  desired  to  see  it :  indeed  none  are  more  blind  than  the 
proud,  who  to  satisfy  their  ambitious  humour,  forget  often  their 
profit  and  case.  The  court  is  the  sea  wherein  aspiring  minds  desire 
to  fish ;  but  what  get  they  ?  You  demand,  said  that  old  courtier, 
what  I  do  in  the  court  ?  mine  answer  is,  "  I  do  nothing  but  undo 
myself:"  and  I  can  say  this  of  other  suitors,  "If  ten  be  dispatched, 
ninety  be  despited."  It  is  worthily  noted  that  ambition  is  charity's 
ape  :  for  as  love  giveth  alms  to  the  poor,  so  pride  bribes  to  the  rich  ; 
as  love  is  patient  for  eternal  things,  so  pride  is  patient  for  earthly 
things  :  as  love  sufiereth  long  for  verity,  so  pride  sufi'ereth  long  for 
vanity  :  in  a  word,  as  love,  so  pride,  "  believeth  all  things,  hopeth 
all  things,  endureth  all  things."  Ambition  is  the  proud  man's  rack 
whereon  he  is  tortured  in  the  midst  of  his  honour,  as  neglecting  all 
religion,  acquaintance,  mirth,  ease,  good  fellowship :  preferment  in 
the  court,  ofiices  in  the  city,  lordships  in  the  country  must  be  got, 
uncouth,  unknown,  unseen:  "  I  have  bought  a  farm,  and  I  must  needs 
0  to  see  it." 

But  his  greatest  fault  was  in  losing  an  everlasting  kingdom,  not 
for  a  popedom,  or  dukedom,  or  earldom,  or  for  some  great  lordship, 
but  for  a  little  land,  a  vile  village.     Without  all  question  if  the 


594  THE   OFFICIAL   CALENDAR    OF   THE   CHURCH. 

proud  man  had  tlioroughly  considered,  and  known  liis  farm  before 
he  bought  it,  he  never  would  have  purchased  it  at  such  a  dear  rate. 
The  covetous  is  such  an  arrant  fool  too,  respecting  his  base  cowherd 
more  than  his  soul's  shepherd  :  and  the  voluptuous  man  is  not  a 
whit  wiser  in  forsaking  eternal  joj,  for  a  short,  but  not  real  plea- 
sure. 

Of  the  Scriptures,  wise  doctrine  : 


He  that  hath  an  ear  to  hear, 
let  him  hear  while  God  calleth 
to  his  supper  on  the  table. 


Of  the  Church,  sacramental  eu- 
charist : 

Of  the  devout  conscience,  spiri- 
tual joy : 

Of  glory,  immortal  satisfaction. 

Obey  while  God  knocketh  at  thine  heart  by  his  Spirit,  and  speak- 
eth  unto  thine  ear  by  the  preachers  of  his  word,  lest  thy  conscience 
apply  that  to  God  which  once  Virgil  of  JEneas,  crying  after  his  lost 
wife  Creusa  : 

Nequicquam  ingeminans  ;  Itcrumque,  iterumque  vocavi. 
"  I  have  called  again  and  again,  but  to  no  purpose." 

Lest  one  day  Christ  himself  say  to  this  nation,  as  he  did  hereto- 
fore to  Jerusalem  :  0  England,  England,  how  often  would  I  have 
gathered  thy  children  together,  as  the  hen  gathereth  her  chickens 
under  her  wings,  and  ye  would  not ! 

The  Gospel  and  Epistle  parallel  excellently ;  for  we  come  to  the 
great  supper  commended  in  the  one  by  faith,  and  love  commanded 
in  the  other. 

0  Father  of  mercy,  which  art  willing  all  men  should  be  saved, 
and  come  to  thy  great  supper,  exclude  me  not,  I  beseech  thee,  from 
thy  feast  and  favour  ;  but  ever  guide  me  with  thy  Spirit,  in  thy 
ways  unto  thy  kingdom,  that  I  may  shun  daily  more  and  more  pride 
of  life,  lust  of  the  flesh,  immoderate  cares  of  the  world  and  all  things 
else  which  hinder  our  coming  to  thee.  Lord  I  am  poor  in  merit, 
but  thou  art  rich  in  mercy ;  feeble,  but  thou  art  my  strength ;  halt, 
but  thou  canst  direct  my  steps,  and  make  me  to  tread  in  thy  paths 
uprightly  :  blind,  but  thou  art  the  light  of  the  world.  Sweet  Jesus, 
draw  me,  that  I  may  come  to  thee,  and  run  after  thee,  that  I  may 
taste  in  this  life  thy  supper  of  grace,  and  be  filled  in  the  next  with 
thy  supper  of  glory.     Amen. 


THE    THIRD    SUNDAY  APTER  TRINITY. 


595 


THE  EPISTLE. 


1  Peter  v.  5. — "  Submit  yourselves  every  man  one  to  another.'''' 


Saint  Peter,  I 
in  this  Epistle, 
doth  exhort  us 
to  sundry  du- 
ties, instruct- 
ing us  in  our 
carriage  to- 
ward 


I  God, 


Satan,  resisting  him 
in 


,Men,  "  Submit  yourselves  every  man  one  to  another,"  &c.,  for  God 
resisteth  the  proud,  and  giveth  grace  to  the  humble."  v.  5. 
f  "  Humble  yourselves  under  his  mighty  hand,  that  he  may 
exalt  you  when  the  time  is  come."  v.  0. 
"  Cast  all  your  care  upon  him,  for  he  careth  for  you."  v.  7. 
Give  him  all  honour ;  "  to  him  be  glory  and  dominion 
1^     forever  and  ever."    Amen.  v.  11. 

'  Sobriety :  ]  -rx         o 

Watchfulness  :  |  ^'"'^  ^- 
Faith :  v.  9,  "  as  being  assured  that  the 
God  of  all  grace,  which  hath  called 
us  unto  his  eternal  glory  by  Christ 
Jesus,  shall  his  ownself  (after  that  ye 
have  suffered  a  little  affliction)  make 
you  perfect,  settle,  strengthen  and 
stablish  you."  v.  10. 

"  Submit  yourselves  every  man  one  to  another.''  The  eight 
beatitudes  mentioned,  Matt,  v.,  are  like  Jacob's  ladder,  reaching 
from  earth  unto  heaven  :  and  the  first  step  thereof  is  humility, 
"  Blessed  are  the  poor  in  spirit.''  For  as  God  hangeth  the  earth 
upon  nothing,  that  it  might  wholly  depend  upon  him,  even  so  doth 
he  found  the  world  of  his  Christian  Commonwealth  upon  nothing, 
and  this  nothing  is  an  humble  despising  and  forsaking  of  all  our 
own  abilities,  and  an  only  relying  upon  his  Almighty  power  and 
grace:  submit  yourselves  therefore  "ye  younger,''  especially  to 
such  as  are  elder  in  order,  or  in  age.  The  deacon  in  obedience  to 
the  priest,  the  priest  to  the  bishop,  and  the  bishop  to  Christ :  and 
so  downward  in  humility :  the  prelate  to  the  priest,  the  priest  to 
the  people,  being  "  ensamples  to  the  flock,  not  lords  over  God's 
heritage,"  1  Pet.  v.  3,  every  man  serving  one  another  in  love.  Gal. 
V.  13. 

"Knit  yourselves  together  in  lowliness  of  mind."  In  the  vulgar 
Latin,  humilitatcm  insinuate,  that  is,  in  sinu  habete  :  cherish  it  in 
your  bosom,  with  love's  heat,  that  it  may  be  both  hearty  and  ready 
for  use,  when  occasion  is  offered.  The  latter  English  Bibles  inter- 
pret iyxoix7td>ma9£,  "  deck  yourselves  inwardly  with  lowliness  of 
mind."  For  a  fair  woman  hath  not  a  better  ornament  than  modesty, 
nor  a  great  man  a  more  comely  garment  than  humility.  "  Put  on, 
therefore,  tender  mercy,  kindness,  humbleness  of  mind,  meekness, 
long-suffering.  Herewith  adorn  yourselves  as  with  a  "  robe  and  a 
crown." 

The  Church  is  a  body  knit  together  by  every  joint.     It  is  very 


596  THE   OFFICIAL    CALENDAR    OF   THE    CHURCH. 

fit,  therefore,  that  wc  should  button  fast  and  bind  sure  the  garment 
of  meekness  about  every  part.  And  the  Church  is  an  "  army  -with 
banners,"  in  battle  array :  we  must  therefore  be  knit  together  in 
lowliness,  every  one  observing  one  another  in  his  rank,  strictly : 
for  if  any  shall  either  out  of  fear  play  the  coward,  or  out  of  ambi- 
tion be  too  forward,  and  so  disorder  the  fight,  he  doth  open  a  gap 
to  the  common  enemy,  "  who  goeth  about  as  a  roaring  lion,  seeking 
whom  he  may  devour."  The  forward  in  all  battles,  even  by  a  cer- 
tain pre-eminence  in  right  of  their  manhood,  belongeth  unto  the 
Kentish  men  ;  and  our  archbishop,  under  God  and  the  king,  is  as 
chief  in  the  holy  wars  of  our  Church :  his  diocese,  then,  ought 
above  all  others  to  be  knit  together  in  lowliness  and  love ;  but  if 
the  forward  shall  be  backward,  and  the  rearward,  on  the  contrary, 
prove  too  forward,  and  so  we  march  out  of  order  and  rank,  what 
can  we  well  expect  but  "  fightings  without  and  terrors  within?" 

{Within, 
Around, 
Opposed, 
Beneath, 
Above. 
If  we  look  into  ourselves,  our  conscience  will  show  that  our  sins 
are  for  their  number  great,  and  for  their  nature  grievous.  If  we 
look  round  about  us,  one  neighbour  hath  more  wit,  another  more 
credit,  many  more  wealth,  and  all  (for  anything  we  can  learn  truly) 
more  worth  :  happily  we  may  guess  at  some  few  follies  in  others, 
but  we  certainly  know  many  faults  in  ourselves.  If  we  look  what 
is  against  us,  "  our  adversary  the  devil  as  a  roaring  lion  walketh 
about  seeking  whom  he  may  devour.''  If  we  look  downward,  we 
behold  our  mother  earth,  as  the  womb  from  whence  we  came ;  and 
the  tomb  to  which  one  day  we  must  return  again  :  ciim  sis  humil- 
limus,  cur  non  humillimus  ?  If  we  look  upward,  God  in  heaven 
"  resisteth  the  proud,  and  giveth  grace  to  the  humble  ;"  he  resisted 
proud  Pharaoh,  proud  Haman,  proud  Ilcrod,  the  proud  Pharisee, 
thrusting  proud  Lucifer  out  of  heaven,  proud  Adam  out  of  Para- 
dise, proud  Saul  out  of  his  kingdom,  proud  Nebuchadnezzar  out  of 
men's  society  to  converse  with  beasts.  On  the  contrary,  he  did 
exalt  Abraham,  esteeming  himself  "  but  dust  and  ashes,"  Gen. 
xviii.  27,  to  be  «'  the  father  of  all  that  believe."  Rom.  iv.  11.  He 
did  exalt  humble  David  from  the  shepherd's  crook  to  the  king's 
crown  :  he  gave  such  grace  to  meek  Daniel  and  Joseph,  as  that  of 
poor  prisoners  he  made  them  companions  of  princes ;  and  he  so 
regarded  the  lowliness  of  the  Virgin  Mary  that  all  generations 


THE   THIRD    SUNDAY   AFTER   TRINITY.  597 

account  her  blessed.  It  is  recorded  in  Holy  Writ,  that  the  Lord 
went  by  the  prophet  Elijah,  "  and  a  mighty  strong  -wind  rent  the 
mountains  and  brake  the  rocks,  before  the  Lord,  but  the  Lord  was 
not  in  the  wind ;  and  after  the  wind  came  an  earthquake,  but  the 
Lord  was  not  in  the  earthquake ;  and  after  the  earthquake  came 
fire,  but  the  Lord  was  not  in  the  fire ;  and  after  the  fire  came  a 
still  and  soft  voice,"  and  then  the  Lord  spake  to  the  prophet : 
insinuating  that  God  will  not  rest  in  a  turbulent  spirit,  puffed  up 
with  the  wind  of  vain-glory ;  nor  in  a  choleric  angry  soul  which  is 
ever  in  combustion  and  heat ;  nor  in  an  avaricious  heart,  buried  in 
furrows  of  earth  and  cares  of  the  world  ;  but  he  will  "  dwell  in  a 
contrite  and  humble  spirit,  taking  up  the  simple  out  of  the  dust, 
and  lifting  the  poor  out  of  the  mire,  palling  down  the  mighty  from 
their  seats,  and  exalting  the  lowly,  resisting  the  proud,  and  giving 
grace  to  the  humble." 

^'^  Submit  yourselves,  therefore,  f  Humbled,  but  not  humble, 
under  the  mighty  hand  of  God." -:^  Humble,  but  not  humbled. 
There  be  some  which  are  I  Both  humbled,  and  humble. 

Pharaoh,  Julian,  Herod,  were  humbled  under  the  Lord's  almighty 
hand  ;  but  they  were  not  in  any  submission  humble.  "  Thou  hast 
stricken,  0  Lord,  but  they  have  not  sorrowed,  thou  hast  consumed 
them,  but  they  refused  to  receive  correction."  Some  men,  albeit 
not  humbled  under  affliction,  are  humble  ;  so  we  read  that  Gothfrey 
of  Bolion,  being  in  the  top  of  his  honour,  refused  to  be  crowned  at 
Jerusalem  with  a  crown  of  gold,  because  Christ  his  Master  had 
been  crowned  in  that  place  with  a  crown  of  thorns.  And  Cyprian 
writes  of  Celarinus  and  Aurelius,  "  They  were  as  lowly  in  modesty 
as  they  were  exalted  in  glory ;  and  while  none  was  higher,  none 
more  humble  than  they."  And  Augustine  acknowledged  himself 
to  be  the  least,  when  as  indeed  he  was  the  best  bishop  of  his  times : 
"  I  am  the  least  not  only  of  apostles,  but  of  all  bishops."  Others 
are  both  humbled  under  God's  hand,  and  humble.  So  David  and 
Paul,  and  the  children  of  Israel ;  in  a  word,  all  the  sons  of  God  : 
"  When  he  slew  them,  they  sought  him,  and  inquired  after  God 
early."  For  the  good,  it  is  good  to  be  in  trouble,  Ps.  cxix.  71. 
Afiliction  is  like  the  Red  Sea ;  wicked  Egyptians  are  drowned  in  it, 
but  all  Israelites  are  safe :  "  Crosses  are  bitter  arrows  shot  from  a 
loving  hand,"  and  therefore  let  us  submit  ourselves  under  this  hand 
of  God,  who  will  (after  we  have  suffered  a  little  affliction)  "  exalt 
us  in  the  time  to  come  ;"  ivxo.i^z.-,  in  his  due  time,  both  in  this  world 
and  in  the  next :  and  therefore  seeing  times  and  seasons  are  in  his 


598  THE    OFFICIAL   CALENDAR   OF   THE   CHURCH. 

power  only,  "  let  us  cast  all  our  care  upon  him,"  and  say  with  Eli, 
"  It  is  the  Lord,  let  him  do  what  scemeth  him  best ;"  and  with 
Judus  Macaheus,  ^'  as  the  will  of  God  is  in  heaven,  so  be  it ;"  and 
with  Job,  "let  the  Lord  do  that  which  is  good  in  his  eyes:"  he 
Avill  in  good  time  bind  up  the  broken-hearted,  appointing  oil  of  joy 
for  mourning,  and  giving  a  garment  of  gladness  for  the  spirit  of 
heaviness,  exalting  such  as  have  submitted  themselves  under  his 
mighty  hand. 

"  Cast  all  your  care  upon  him."  Christ  in  saying,  "be  not  care- 
ful for  your  life,  what  ye  shall  eat  or  what  ye  shall  drink,"  con- 
demns extraordinary  diffidence,  not  ordinary  providence :  immoderate 
carking,  not  a  moderate  care :  for  every  man  must  labour  in  his 
vocation,  and  provide  for  his  own,  namely,  for  them  of  his  house- 
hold, otherwise  he  denieth  the  faith,  and  is  worse  than  an  infidel. 
An  heathen  man,  only  taught  by  the  laws  of  nature,  will  take  care 
for  his  family ;  much  more  ought  Christians,  instructed  by  the  word 
of  God.  If  it  be  not  lawful  to  care  providently  for  to-morrow: 
wherefore  did  Solomon  send  the  sluggard  to  the  pismire  ?  and  com- 
mend the  good  housewife  ?  "  she  scekcth  wool  and  flax,  and  laboureth 
cheerfully  with  her  hands ;  as  the  ships  of  merchants,  she  bringeth 
her  food  from  afar."  Wherefore  should  the  Scripture  magnify 
the  wisdom  of  Joseph,  in  laying  up  corn  for  seven  years  to  come. 
AVhcrefore  had  Christ  a  bag  and  Benjamin  a  sack  ? 

Whereas,  therefore,  there  is  a  threefold  care,  a  care  of  spirit, 
body,  and  curiosity. 

The  first  is  commanded,  the  second  permitted,  and  only  the  last 
forbidden  ;  as  exceeding  in  measure,  and  preceding  in  place.  For 
first,  we  must  seek  the  kingdom  of  God,  and  the  righteousness 
thereof,  and  then  in  their  place  provide  for  things  of  this  world, 
every  man  in  his  calling  honestly,  painfully,  cheerfully,  leaving  the 
success  to  God,  and  as  it  is  in  the  text,  "  Casting  all  our  care  upon 
him."  See  Thomas  ii.  2oc.  quoest.  47,  art.  9,  in  fin.  qusest.  54,  art. 
G,  per  totum.  Melancthon,  Marlorat.  Maldonat.  in  Matth.  vi.  25, 
sed  pr£Gcipue  Lorin.  in  hunc  loc.  et  com.  act.  cap.  ii.  vers.  29. 
"  Cast  thy  burden  upon  the  Lord,  and  he  shall  nourish  thee." 

"  For  he  careth  for  you."  David  saith,  "  I  am  poor  and  needy, 
but  the  Lord  careth  for  me."  For  how  shall  he  (quoth  Au.  upon 
that  place)  not  care  for  thee  now,  who  did  care  for  thee  being  yet 
unborn  ?  He  is  our  Maker,  and  we  are  as  clay  in  the  potter's 
hand.  If  then  we  fall  from  him  at  any  time,  we  shall  be  dashed  in 
pieces  as  a  potter's  vessel :  but  if  we  be  not  wanting  unto  ourselves 
and  him,  he  Avill  never  be  wanting  unto  us ;  as  the  same  Father  in 
the  same  place  sweetly. 


THE   THIED    SUXDAY  AFTER   TRINITY.  599 

The  Patriarch  Jacob  pondering  in  his  mind  God's  exceeding 
great  care  towards  him  in  his  pilgrimage,  breaks  forth  into  this 
excellent  confession  :  "  I  am  not  worthy  of  the  least  of  all  thy  mer- 
cies and  all  thy  truth  which  thou  hast  showed  unto  thy  servant ; 
for  with  my  staff  came  I  over  this  Jordan,  and  now  have  I  gotten 
two  bands."  Even  so  many  a  poor  scholar  born  in  the  North  and  in 
the  South  too,  may  well  say  with  holy  Jacob,  "  I  came  to  Cam- 
bridge with  my  walking  staff,  only  destitute  of  means  and  money ; 
yet  Almighty  God  hath  so  blessed  me,  that  I  now  possess  two 
benefices,  as  a  reward  of  my  labour :  and  for  further  employment, 
I  am  taken  up  out  of  the  dust,  and  lifted  out  of  the  mire,  to  sit  with 
princes  of  the  people."     Psal.  cxiii.  6,  7. 

St.  Augustine,  thinking  often  of  this  argument,  concludes  in  fine 
with  this  heavenly  meditation  :  ''  0  good  God,  thou  dost  so  behold 
my  ways  and  my  paths,  and  so  watch  and  ward  night  and  day  for 
my  safety,  like  a  continual  Watchman,  as  though  thou  hadst  forgot 
all  thine  other  creatures  in  Heaven  and  Earth,  and  hadst  cast  all 
thy  care  upon  me  alone,  having  no  care  at  all  of  the  rest;  for  the 
light  of  thine  unchangeable  sight  neither  increaseth,  do  thou  see 
but  one,  nor  diminisheth,  if  thou  behold  things  divers  and  infinite. 
Thou  seest  all  things  as  one  thing,  and  one  thing  as  all  things,  and 
therefore  thou  being  whole  in  all  time,  and  without  time,  dost  be- 
hold me  wholly  together  and  always,  even  as  if  thou  hadst  nought 
else  to  consider  of:  yea,  so  thou  standest  upon  my  guard,  as  though 
thou  wouldst  forget  all  other  things,  and  bend  wholly  to  me  alone : 
for  always  thou  showest  thyself  present,  if  thou  find  me  ready  to 
receive  thee :  go  where  I  will,  thou  wilt  never  forsake  me,  unless  I 
forsake  thee  first." 

Here  the  Gospel  and  Epistle  meet :  for  God  so  careth  for  us  as 
a  good  Shepherd,  "which  having  an  hundred  sheep,  if  he  lose  one 
of  them,  instantly  leaveth  ninety  and  nine  in  the  wilderness,  and 
goeth  after  that  which  is  lost  until  he  find  it :  or  as  a  woman  having 
ten  groats  (if  she  lose  one)  doth  light  a  candle  and  sweep  the  house, 
and  seek  diligently  till  she  find  it. 

"  Be  sober  and  watch,  for  your  adversary  the  devil."  Concerning 
our  resisting  of  Satan  and  his  malice,  see  Gospel  Sun.  i.  and  iii.  in 
Lent,  Gospel  on  "Whitsunday,  Epist.  xxi.  Sunday  after  Trinity. 

Sit  clypeus  firmata  fides,  oratio  telum, 
Et  gladius  verbum,  ca3tera  Christus  agat. 

"  Be  faith  tliy  shield ;  prayer  thy  dart ; 
The  word  thy  sword  ;  Christ  will  do  the  rest." 


In  this  Gospel 
observe  three 
points  espe- 
cially : 


600  TUE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 


THE   GOSPEL. 

Luke  xv.  i. — "  Then  o-esorted  unto  Jiim  all  the  publicans  and 
sinners  to  hear  him.^' 

1.  Resorting  of  sinners  unto  Christ,  v.  i. 

2.  The  murmuring  of  the  Pharisees  against  it,  v.  ii. 

3.  Christ's  apology  for  it :  intimating  in  two  quick 
parables,  one  of  the  lost  sheep,  another  of  the  lost 

\  groats,  that  he  came  into  the  world  to  seek  and 
save  that  which  was  lost ;  and  therefore  convers- 
ing with  sinners,  he  did  not  (as  the  scribes  im- 
agined) infect  himself,  but  affect  their  persons, 
and  effect  their  good. 

"  Then  resorted  unto  him  all  the  publicans  and  sinners."  We 
find  in  Holy  Scripture,  that  "the  Lord  is  far  off  from  the  wicked," 
and  that  "  salvation  is  far  from  the  ungodly,  because  their  iniqui- 
ties have  separated  between  them  and  God,  and  have  hid  his  face 
that  he  will  not  hear  them."  How  then  I  pray  do  sinners,  or  rather 
how  can  sinners  resort  unto  Christ  ?  answer  is  made  by  a  distinc- 
tion, impenitent,  reckless,  incorrigible  sinners,  heaping  up  wrath 
against  the  day  of  wrath,  every  day  pulling  down  greater  damna- 
tion upon  their  head,  make  walls  of  separation  between  themselves 
and  Christ ;  but  the  contrite  being  sorrowful  for  that  which  is  past, 
and  careful  to  prevent  all  occasion  of  sin  to  come,  draw  near  to 
God,  and  he  doth  draw  near  to  them :  he  drew  them  first  by  grace, 
then  they  ran  after  him  by  repentance.  Cant.  i.  3,  ''Draw  me," 
(saith  the  Church  to  Christ)  "and  we  will  run  after  thee:"  "for 
no  man  can  come  to  me,"  (saith  our  Saviour)  "except  my  Father 
draw  him." 

In  the  coming  then  of  (  1.  From  whence  they  come. 

sinners  unto  Christ,  three  <  2.  Whither  they  go. 

things  are  regardable  :       ^  3.  Upon  what  feet,  and  how. 

They  went  from  their  sin  to  their  Saviour,  from  the  wolf  to  the 
shepherd,  from  death  unto  life,  from  the  paths  of  hell,  in  which  are 
found  all  sorts  of  darkness,  namely,  superior  darkness,  as  wanting 
beatifical  vision  :  inferior  darkness,  hell  being  a  bottomless  pit ; 
interior  darkness,  in  the  soul,  which  is  the  labyrinth  of  conscience, 
for  ungodly  men  arc  wearied  in  the  ways  of  destruction :  exterior 
darkness,  as  being  full  of  ugly  black  sins ;  out  of  this  way,  leading 


THE   THIRD    SUNDAY   AFTER   TRINITY.  601 

unto  such  uncomfortable  darkness,  these  publicans  and  sinners 
return  to  Christ,  the  light  of  the  world,  enlightening  all  such  as  sit 
in  darkness  and  in  the  shadow  of  death.  He  giveth  us  external 
light,  for  his  word  is  a  lantern  to  our  feet,  Psal.  cxix.  105,  internal 
light,  leading  us  into  all  truth  even  with  his  own  Spirit :  eternal 
light,  for  the  saints  in  heaven  shall  shine  as  stars  forever  and  ever, 
Dan.  xii.  3. 

The  feet  on  which  all  these  come  to  I  t-i  •  i 

-/  Faith. 


Christ  is  repentance,  consisting  in 


[  Obedience. 


First,  a  penitent  must  have  sorrow,  "  Come  unto  me  (saith  Christ) 
all  ye  that  are  weary  and  heavy  laden,  and  I  will  ease  you."  The 
proud  sinner  who  doth  not  find  his  sin,  the  careless  who  doth  not 
feel  his  sin,  is  not  entertained  of  Christ,  only  such  are  refreshed  as 
weigh  the  burden  of  their  sins,  and  groan  under  the  same :  '•'•  Come 
all  ye  that  are  laden." 

In  this  sorrow,  lest  a  sinner  despair,  he  must  adjoin  faith,  appre- 
hending the  merits  of  Christ  for  the  free  pardon  of  all  his  sins.  At 
this  time,  and  in  this  business  he  may  not  meddle  too  much  with 
the  law,  but  account  Moses  ("as  Luther  boldly  speaks)  an  excommu- 
nicate person,  and  so  cast  his  eyes  upon  Christ  alone,  being  the 
Lamb  of  God  which  taketh  away  the  sins  of  the  world. 

Unto  faith  he  must  add  obedience,  that  understanding  how  he  is 
delivered  out  of  the  hands  of  all  his  enemies,  he  may  serve  God  in 
holiness  and  righteousness  all  the  days  of  his  life.      These  virtues 
appeared  in  these  publicans  :  hearty  sorrow,  for  that  they  turned 
from  their  old  course  :  true  faith,  in  coming  to  Christ  the  Saviour 
of  the  world  :  unfeigned  obedience,  so  that  they  came  nigh  him  and 
heard  him.     If  we  shall  be  like  these,  Christ  assuredly  will  ever  be 
like  himself:  when  any  shall  prove  such  sinners,  he  will  not  fail  to 
be  such  a  Saviour.     When  St.  Basil  asked  Ephreem  why  he  would 
not  be  a  priest,  Ephreem  answered  him,  because  he  was  a  great 
sinner  :  unto  whom  St.  Basil  replied,  "I  would  to  God  I  were  such 
a  sinner :"  and  so  well  were  it  for  us,  if  we  were  such  sinners  as 
these  publicans ;  otherwise  this  Gospel  affords  no  comfort  for  us. 
The  text  indeed  saith,  that  there  shall  be  joy  in  heaven  over  a  sinner, 
but  it  is  over  a  sinner  that  repenteth,  as  Ludolphus  doth  aptly  gloss 
the  place.     Not  "over  one  sinner,  thinking  of,  or  promising,  or 
teaching  repentance,"  but  "over  one  acting  repentance."     Christ 
embraceth  here  sinners,  but  such  as  hear  him,  and  come  nigh  him  ; 
erant  appropinquantes,  as  it  is  in  the  vulgar  Latin. 

40 


602  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

In  matching  cloth  and  horses,  -vre  say  that  such  as  are  unlike, 
come  not  near  one  to  the  other,  albeit  they  be  in  the  same  place ; 
but  of  things  that  are  like,  we  say,  that  they  come  ni§h  one  another; 
in  like  sort,  this  nearness  is  not  in  respect  of  place,  for  so  the 
most  unrepentent  "wretch  is  near  God,  according  to  that  of  David, 
-'Whither  shall  I  fly  from  thy  presence  ?"  but  this  nearness  is  in 
respect  of  grace,  drawing  near  to  God  in  quality,  being  "  merciful, 
as  our  Father  in  heaven  is  merciful,  and  perfect  as  he  is  perfect." 

Again,  these  publicans  came  to  Christ,  not  only  to  wonder  at 
him,  or  as  the  Pharisees  here,  to  murmur  against  him  and  entrap 
him,  but  with  an  honest  heart  to  hear,  that  is,  (according  to  the 
Scripture  phrase,)  to  obey  him.  A  preacher  offereth  up  his  hearers 
unto  God,  every  parishioner  therefore  must  examine  himself,  whether 
his  pastor  have  sacrificed  him  or  not.  If  unclean  persons,  as  the  sow, 
return  to  their  mire,  and  drunkards,  as  the  dog,  return  to  their  vomit, 
they  be  not  offered  up  unto  the  Lord,  but  are  like  the  beast  which 
hath  broken  the  rope,  and  will  not  be  sacrificed.  He  that  hath 
ears  to  hear,  let  him  hear.  Let  him  resort  unto  the  Church  as  the 
publicans  unto  Christ,  not  to  sleep,  nor  to  carp,  nor  to  gaze,  but  to 
mark  whatsoever  is  said  out  of  God's  holy  word  attentively,  to  lay 
it  up  in  his  heart  faithfully,  to  practice  it  in  obedience  fruitfully. 

"  The  pharisees  and  scribes  murmured."  Murmuring  is  between 
secret  backbiting  and  open  railing ;  they  could  not  utterly  conceal 
their  hatred,  and  they  durst  not  openly  vent  it ;  they  murmur 
therefore.  Now  there  be  many  causes  of  this  murmuring  :  the  first 
is  envy,  by  which  a  man,  in  creation  little  less  than  an  angel,  is  in 
this  respect  made  a  great  deal  worse  than  a  devil ;  for  one  devil 
envieth  not  another,  and  yet  the  proud  pharisees  envy  the  poor 
publicans  in  their  coming  to  Christ.  It  is  observed  truly  that  we 
may  save  ourselves  from  the  liar  by  not  speaking  with  him,  and  from 
the  proud  by  not  accompanying  him,  and  from  the  slothful  by  not 
troubling  him,  and  from  the  glutton  by  not  eating  with  him,  and  from 
the  contentious  by  not  disputing  with  him  :  but  from  the  spiteful  it 
is  not  sufficient  either  to  fly  or  flatter  him,  he  cannot  be  well  if  an- 
other be  better;  and  therefore  God,  as  it  maybe  seen,  should  wrong 
him  exceedingly  to  send  him  unto  heaven,  where  one  doth  excel 
another  in  gloary,  and  God  above  all ;  he  must  be  cast  into  the  pit 
of  hell,  where  he  may  find  no  matter  of  envy,  but  all  objects  of 
extreme  misery. 

The  second  cause  was  their  intolerable  pride,  highly  scorning  the 
publicans  as  dogs,  insomuch  as  they  would  neither  eat  nor  enter 
into  an  house  with  them,  as  one  notes  wittily,  "  The  devil  being  cast 


THE   THIRD    SUNDAY  AFTER   TRINITY.  603 

out  of  tlie  Pharisees  bj  prayer  and  fasting,  enters  again  at  the 
stately  gate  of  pride  and  privy  stairs  of  envy." 

A  third  cause  was  their ,  preposterous  zeal,  making  the  command- 
ments of  God  a  cloak  for  their  murmuring :  for  the  law  saith,  an 
Israelite  may  not  converse  with  a  Canaanite  or  wicked  idolater ; 
'*  Thou  shalt  not  make  covenant  with  them,  neither  shall  they  dwell 
in  thy  land,  lest  they  make  thee  sin  against  me."  They  pretend 
in  deep  hypocrisy,  zeal  to  God,  yet  intend  to  slander  his  only  begot- 
ten Son,  saying,  "He  receiveth  sinners  and  eateth  with  them:" 
insinuating  to  the  common  people,  that  Christ  was  such  a  one  as 
they  were  with  whom  he  was  conversant :  I  will  therefore  turn  the 
words  of  the  poet  Virgil  upon  them  : 

"  quantum  vertice  ad  auras 
JEthcreas,  tantum  radice  in  tartara  tendunt." 
"  The  higher  the  branches,  the  deeper  the  roots  ;  his  heavenly  nature  made 
him  care  for  the  lowly." 

The  wicked  "bend  their  tongues  like  their  bows,"  and  then  they 
"  shoot  at  such  as  are  true  of  heart,  even  mighty  and  sharp  arrows  ;" 
and  aptly  doth  the  Scripture  compare  bitter  words  unto  the  winged 
dart ;  for  as  a  war-arrow  makes  a  double  wound,  one  in  piercing 
the  flesh,  another  in  the  pulling  of  it  out ;  even  so  scandalous  im- 
putations at  the  first  hurt  by  the  report,  and  then  at  the  last,  albeit 
they  be  wiped  out,  leave  still  a  scar.  This  made  the  Wise  Man  say, 
that  the  slanderer  is  a  terrible  man  in  his  country,  or  as  Vatablus, 
formidandus  est  in  civitate  sua  vir  linguax;  "The  loquacious  man 
is  formidable  in  his  state." 

As  in  cases  of  mortality,  one  scabbed  sheep  infects  a  whole  flock, 
so  in  morality,  "with  the  clean  thou  shalt  be  clean,  and  with  the 
froward  thou  shalt  learn  frowardness,  a  little  leaven  soureth  a  whole 
lump  :"  yet  Christ  being  the  Sun  of  righteousness,  could  not  be 
corrupted  in  shining  upon  the  dunghill  of  sin,  but  in  accompanying 
the  bad  he  made  them  good,  feeding  them  spiritually  while  they  fed 
him  corporally.  The  pharisees'  objection,  "  he  receiveth  sinners," 
is  false,  for  he  did  not  consent  unto  their  sin,  but  correct  it ;  as  then 
an  unbelieving  wife  is  sanctified  by  dwelling  with  a  believing  hus- 
band: so  these  sinners  eating  and  conversing  with  Christ  our 
righteousness  are  made  saints  ;  it  is  a  good  rule,  keep  company 
with  such  as  thou  canst  make  better  ;  or  as  may  make  thee  better. 

"But  he  put  forth  this  parable."  Some  divines  attribute  sever- 
ally these  three  parables  in  this  chapter,  unto  the  three  persons  of 
Holy  Trinity,  referring  the  parable  of  the  lost  sheep  unto  God  the 


604  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

Son,  of  the  lost  groat  unto  God  the  Holy  Ghost,  and  of  the  lost 
child  to  God  the  Father. 


All  refer  the  first  parable  to 
Christ,  which  is  the  "  Good 
Shepherd,"  in  whom  our  Evan-  J  *"  .  "  "''""''  ^^c^^,..  w.. 

,/  ,  •  11      f        !       it  on  his  shoulders 

gelist    notes   especiallj   tour 

things  : 


He  seeks  a  lost  sheep  until  he 
finds  it. 
2.  When  he  hath  found  it  he  layeth 


3.  He  doth  rejoice. 

4.  He  brinffs  it  home. 


/Life,  "  sought  the  lost  sinner  until  he  found  him." 
1  Death,  "  he  laid  him  on  his  shoulders." 
So  Christ  inliis.(  Resurrection,  "  he  rejoiced  for  him." 

Ascension,  he  did  open  the  doors  of  heaven  and 
bring  him  unto  his  own  Father's  house  and  home. 

The  fowler  doth  not  affright  the  birds  with  any  terrible  noise,  but 
allures  them  into  his  gin  with  a  sw^eet  call. 

Fistula  dulce  canit  volucrem  dum  decipit  auceps. 
Almighty  God  in  giving  the  law  terrified  the  people  with  thunders 
and  lightnings:  "Ephraim  therefore  fled  aAvay  like  a  bird;"  but 
our  blessed  Saviour  in  delivering  the  Gospel  used  an  enticing  voice, 
"  Come  unto  me  all  ye  that  are  laden  and  I  will  ease  you."  Yet  the 
best  trick  the  fowler  hath,  is  to  bring  game  to  his  snare  by  a  stale  or 
coy  duck ;  so  Christ,  that  he  might  the  better  call  home  sinners  and 
win  men  unto  God,  "appeared  in  the  shape  of  a  servant,  and  con- 
versed with  sinners  ;"  he  being  the  Son  of  God  became  the  Son  of 
man,  that  the  sons  of  men  might  be  made  the  sons  of  God.  "  He 
did  leave  ninety  and  nine  sheep  in  the  wilderness,  and  went  after 
one  that  was  lost  until  he  found  it ;"  that  is  (as  Origen,  Ambrose, 
Hilary,  Chrysostom,  Euthymius  expound  it)  he  did  leave  the  angels, 
and  for  us  men  and  our  salvation  came  down  from  heaven,  and  was 
incarnate  by  the  Holy  Ghost.  Others,  as  Jerome,  epist.  ad  Dama- 
sum,  August,  qusest.  Evangel,  1.  2,  c.  32,  Theophylact.  in  loo. 
Anselmus  in  Matt.  18,  and  most  of  our  new  writers,  he  did  leave 
the  just,  and  sought  after  sinners  only. 

If  we  take  the  first  exposition,  it  may  be  said  that  he  did  leave 
the  good  angels  in  the  mountain,  that  is,  in  heaven,  as  having  no 
need  of  repentance,  the  damned  angels  in  the  wilderness,  that  is, 
in  hell,  as  being  incapable  of  grace.  Now  the  reasons  are  manifold, 
why  Christ  did  seek  lost  Adam,  rather  than  the  lost  angel :  as  first 
the  devil  was  the  party  seducing  to  sin,  but  Adam  the  party  seduced : 
"  The    angel  therefore  being  more  exalted  in  nature,  was  more 


THE   THIRD    SUNDAY   AFTER   TRINITY.  605 

damned  in  his  fall ;  but  man  more  frail  in  nature,  was  more  acces- 
sible to  pardon."  Albin.  Secondly,  Satan  instantly  fell  from 
heaven  as  lightning,  and  was  utterly  lost,  and  therefore  could  not 
be  found  again  :  but  Adam  had  space  and  grace  given  him  to 
repent.  Thirdly,  all  angels  did  not  fall  with  Lucifer,  and  so  none 
were  partakers  of  his  punishment  but  such  as  had  been  partners  in 
his  sin  ;  but  in  Adam  all  men  were  lost.  Fourthly,  man  is  God's 
groat,  bearing  his  superscription  and  image  more  fully  than  angels : 
and  therefore  Christ  leaving  the  devils  in  hell,  and  angels  in  heaven, 
came  into  the  world  to  redeem  man  out  of  the  hands  of  all  his  ene- 
mies. If  we  take  the  latter  interpretation,  Christ  is  said  to  leave  the 
just  in  an  estate  of  grace,  to  seek  and  save  the  lost  sinner  ;  or  rather 
he  leaveth  in  the  wilderness  all  such  as  hold  themselves  just,  and 
think  they  need  no  repentance,  that  is,  the  scribes  and  pharisees, 
and  embraceth  all  publicans  and  sinners,  acknowledging  themselves 
to  be  sick,  and  that  they  need  a  physician  :  "  for  he  came  not  to 
call  the  righteous,  but  sinners  to  repentance,"  Matt.  ix.  13. 

Christ  finding  the  lost  sheep  in  his  life,  laid  him  on  his  shoulders 
at  his  death,  his  ownself  bare  our  sins  in  his  body  on  the  cross,  that 
we  being  delivered  from  sin  should  live  to  righteousness :  saith 
Ambrose,  "  the  braces  of  the  cross  are  the  shoulders  of  Christ.  I 
have  laid  all  the  burden  of  my  faults  upon  them,  able  to  bear  the 
sins  of  the  whole  world :  I  will  lie  down  and  take  my  rest  in  the 
boughs  and  bosom  of  that  sweet  tree."  But  how  can  this  be  con- 
strued of  the  cross,  seeing  the  text  saith,  he  laid  it  "  on  his  shoulders 
with  joy  ?"  Christ  cried  on  the  cross,  "  Behold,  and  see  if  ever 
there  be  any  sorrow  like  unto  my  sorrow."  Christ  himself  doth 
answer  this  objection,  John  x.  17,  ''■'  I  lay  down  my  life  for  my 
sheep,  no  man  taketh  it  from  me,  but  I  lay  it  down  of  myself." 
And  so  Christ  is  said  to  lay  the  lost  sheep  on  his  shoulders  joyfully, 
for  that  he  died  willingly. 

And  as  Christ  died  for  the  sins  of  the  lost  sheep,  so  he  rose  again 
for  his  justification  ;  and  then  he  rejoiced,  saying,  "  peace  be  to 
you;"  but  in  his  ascension,  as  soon  as  he  came  home,  "he  called 
together  his  lovers  and  neighbours,  saying  unto  them,  rejoice  with 
me,  for  I  have  found  my  sheep  which  was  lost  ;  and  so  there  shall 
be  joy  in  heaven  over  one  sinner  that  repenteth,  more  than  over 
ninety  and  nine  just  persons,  which  need  no  repentance.''  If  we 
construe  this  clause,  "which  need  no  repentance,"  of  such  as  are 
justified  and  stand  in  the  state  of  grace,  neither  God,  nor  angels,  nor 
men  esteem  more  a  penitent  sinner,  than  they  do  of  them  that  con- 
tinue just  and  godly  :  for  the  greatest  measure  of  grace  requireth 


606  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

always  the  greatest  measure  of  our  love :  but  in  this  unexpected 
alteration  and  happy  change,  there  is  a  newer  occasion  of  joy  and 
thanksgiving  to  God  in  another  kind,  than  for  the  perseverance  of 
the  just :  as  a  captain  for  the  present  rejoiceth  over  one  coward 
stoutly  charging  upon  his  enemy,  more  than  over  ninety-nine  tall 
soldiers  who  never  forsook  the  field :  and  as  a  ploughman  in  a  sud- 
den motion  rejoiceth  over  one  bad  acre  that  brings  him  a  good  crop, 
more  than  over  all  the  rest  of  his  land  :  or  as  Aquine,  an  hundred 
marks  bestowed  upon  a  beggar,  is  a  greater  gift  than  if  it  had  been 
given  unto  a  king.  And  thus  (as  Cyprian  observed)  Christ  speak- 
ing to  man's  capacity,  showeth  here  that  the  conversion  of  every 
sinner  is  exceeding  acceptable  to  God. 

But  alas,  "  all  we  like  sheep  have  gone  astray,"  we  have  turned 
every  one  to  his  own  way  from  the  paths  of  God ;  all  therefore  need 
Christ  to  fetch  us  home  :  "  all  need  repentance,  for  there  is  none 
righteous;"  ovis  ilia  genere  una  est,  non  specie,  saith  Ambrose  upon 
the  place  :  by  this  one  sheep  is  meant  all  such  as  are  saved  by 
Christ,  it  is  one  in  kind,  but  not  in  particular  ;  for  all  "  are  one 
body,  but  many  members."  I  subscribe  therefore  to  their  judgment, 
who  by  such  as  need  no  repentance,  understand  hypocritical  justi- 
ciaries, having  such  a  high  conceit  of  their  own  purity,  that  they 
think  they  need  not  amendment :  and  so  there  is  greater  rejoicing 
in  heaven  over  one  penitent  sinner,  than  over  many  such  impudent 
sinners. 

First,  the  glorious  angels  have  joy,  for  that  they  see  so  good 
fruit  of  their  ministry.  Secondly,  for  that  their  number  is  increased, 
and  so  the  more  the  merrier :  again,  the  whole  Trinity  rejoiceth  at 
the  conversion  of  a  penitent,  God  the  Father,  Son,  and  Holy  Ghost. 

An  earthly  father  hath  joy  vrhen  his  son  is  conceived,  as  Abra- 
ham rejoiced  at  the  conception  of  Isaac  ;  when  he  is  born,  so 
Zacharias  at  the  birth  of  St.  John  Baptist ;  when  he  is  grown  up 
and  standcth  at  the  table,  Psalms  cxxviii.  4.  So  God  our  heavenly 
Father  hath  joy  when  a  man  is  made  his  child,  begotten  and  born 
by  the  seed  of  his  word,  especially  when  he  comes  home  to  eat  bread 
at  his  table  in  his  house. 

God  the  Son  likewise  doth  joy,  first,  in  seeing  such  a  good  efi'ect 
of  his  passion,  implied  in  the  parable  of  the  lost  sheep.  Secondly, 
for  that  his  image  decayed  in  man  is  restored  fully,  described  in  the 
parable  of  the  lost  groat.  Thirdly,  for  that  his  brother  which  was 
lost  is  found  again,  declared  in  the  parable  of  the  lost  child.  Lastly, 
God  the  Holy  Ghost  hath  joy,  for  that  the  dens  of  Satan  and  in- 
struments of  sin,  from  one  iniquity  to  another,  are  now  become  his 


THE  FOURTH  SUNDAY  AFTER  TRINITY.  607 

sanctified  members,  liis  dwelling  houses,  his  holy  temples,  1  Cor. 
vi.  19. 

The  Church  of  God  on  earth  hath  her  part  in  this  heavenly  re- 
joicing also:  "Who  is  thy  Father,  who  thy  Shepherd,  who  thy 
mother  ?  Is  not  God  thy  Father,  Christ  thy  Shepherd,  the  Church 
thy  mother  ?  Christ  who  bore  thy  sins,  carries  thee  in  his  bosom, 
the  Church  seeks  thee,  the  Father  receives  thee."  Ambr. 

f  Simplicity. 
Three  things  move  men  to  compassion  :  <  Propinquity. 

(  Necessity. 

So  these  three  move  God  to  pity ;  first,  our  simplicity,  noted  in 
the  parable  of  the  lost  sheep,  which  is  a  silly  creature.  Secondly, 
our  propinquity,  signified  in  the  parable  of  the  lost  groat,  for  a 
Christian  hath  God's  image,  and  bears  Christ's  name.  Thirdly, 
necessity,  showed  in  the  parable  of  the  lost  son  :  "  How  many  hired 
servants  at  my  father's  have  bread  enough,  and  I  die  for  hunger?" 
0  sweet  Jesus,  who  didst  leave  the  glorious  angels  in  heaven,  the 
damned  spirits  in  hell,  the  just  men  on  earth,  and  camest  into  the 
world  to  call  sinners  only  to  repentance ;  seek  me  thy  lost  sheep, 
save  me  thy  lost  son,  that  there  maybe  mirth  on  earth,  and  rejoicing 
in  heaven,  over  one  sinner  that  repenteth,  more  than  over  ninety- 
nine  which  need  no  repentance. 


THE  EPISTLE. 

Rom.  viii.  18. — '^^  I  suppose  that  the  afflictions  of  this  life  are  not 
ivorthy  of  the  glory  which  shall  he  shoived  iipon  us." 

Some  things  in  the  writings  of  St.  Paul  are  hard  to  be  under- 
stood :  this  epistle,  containing  the  chief  mysteries  of  all  divinity, 
so  difficult  as  any :  this  Scripture,  more  dark  than  other  parts  of 
this  epistle,  whether  we  consider  the  matter  or  the  words.  It  is  a 
tract  of  eternal  glory  which  is  not  fully  revealed  unto  us  here,  but 
shall  be  showed  upon  us  hereafter  :  and  it  hath  a  phrase  or  two  not 
used  elsewhere  throughout  the  whole  Bible  :  but  leaving  curious  and 
critical  annotations  to  such  as  like  to  read,  (Aug.  lib.  qufest.  83, 
qusest.  67,  et  lib.  exposit.  quarund.  proposition,  ex  epist.  ad  Rom. 
Amb.  ep.  xxi.  22.  Jerome  com.  in  loc.  et  epist.  ad  Auitam,  tom.  ii. 
fol.  153.  Calv.  Institut.  lib.  ii.  c.  1,  §  5,  et  lib.  iii.  c.  25,  §  2,  Sixt. 


608 


THE    OFFICIAL    CALENDAR    OP    THE    CHURCH. 


Senen.  Bibliotlicc.  lib.  vi.  annot.  245  et  340.  Theopliylact.  CEcu- 
men.  Primasius,  Anselme,  Aquin.  Cajetan.  Erasmus,  Peter  Martyr 
in  loc.)  I  will,  according  to  my  accustomed  brevity,  select  a  few  most 
useful  observations  to  strengthen  us  against  unbelief  and  misbelief. 
Our  Apostle  then  in  the  text  read,  comforteth  all  such  as  are 
under  Christ's  cross  by  three  reasons  especially : 


f  Who  speaks,  "  I  suppose.' 


The  first  is  taken 
from  the  blessed  end 
of  our  afflictions  and 
happy  catastrophe,  v. 
18,  -wherein  observe, 


What  is  spoken,  the  afflictions 
of  this  life  are  not  -vrorthy  of 
the  glory  which  shall  be 
showed  vipon  us :  insinuat- 
ing four  excellencies  in  the 
celestial  reward. 


f  1.  Dignity,  for  that  it  is 
a  glory. 

2.  Eternity,  not  a  present, 
but  a  glory  which  shall 
be. 

3.  Clarity,  for  that  it  shall 
be  showed. 

celestial  reward.  4.  Verity,  for  that  it  shall 

not  only  be  revealed  un- 
to us,  but  also  revealed 
in  us  or  showed  upon  us. 

The  second  argument  is  from  the  communion  of  sufferers,  "Every 
creature  fervently  desireth  and  liopcth  for  our  redemption,  yea, 
groaneth  with  us,  and  travaileth  in  pain  together  :"  and  therefore 
let  us  not  be  discouraged  in  our  affliction,  having  so  great  com- 
pany : 

Solameu  miseris  socios  habuisse  doloris. 
"  It  is  a  solace  to  the  miserable,  to  have  company  in  sorrow." 

The  third  argument  is  from  the  pattern  and  patience  of  the 
blessed  Apostles,  and  other  dear  children  of  God:  "Not  only  the 
creature,  but  also  we  which  have  the  first  fruits  of  the  Spirit,  mourn 
in  ourselves,  and  wait  for  the  adoption  of  the  children  of  God,  even 
the  deliverance  of  our  bodies:"  and  therefore  having  so  good  com- 
pany let  us  choose  rather  to  suffer  adversity  with  the  people  of 
God,  than  to  enjoy  the  pleasures  of  sin  for  a  season. 

"I  suppose."  The  Wise  Man  saith,  "  He  that  hath  good  experi- 
ence can  talk  of  wisdom."  Paul,  then,  having  tried  both ;  afflic- 
tion, as  being  in  labours  more  abundant,  in  stripes  above  measure, 
in  prison  more  plenteously,  in  death  oft,  in  perils  of  waters,  in 
perils  of  robbers,  in  jeopardies  of  his  own  nation,  in  jeopardies 
among  the  heathen,  &c.,  and  glory,  being  taken  up  into  the  third 
heaven,  and  hearing  words  which  cannot  be  spoken,  which  are  not 
possible  for  man  to  utter :  I  say,  Paul,  who  suffered  more  present 
affliction,  and  had  seen  more  future  glory  than  us  all,  out  of  his  own 
experience  concludes,  "  I  suppose :"  the  verb  xoyi^o^a.  doth  import 
thus  much  ;  <  after  just  reckoning  this  is  the  sum  which  I  collect  and 
gather,'  or,  'after  long  reasoning  I  thus  positively  determine,'  so  that 


THE   FOURTH    SUNDAY   AFTER   TRINITY.  609 

it  is  not  only  Paul's  opinion,  or  mere  conjecture,  but,  (as  some 
popish  interpreters  observe  with  us,)  his  certain  kno^Yledge,  "  That 
the  passions  of  this  life  are  not  worthy  the  glorj  which  shall  be 
showed  upon  us." 

The  first  excellency  noted  in  our  felicity  which  in  the  Avorld  to 
come  shall  be  revealed,  is,  that  it  is  a  glory :  the  very  name 
whereof  is  acceptable,  for  what  would  not  a  heathen  man  do  to  win 
glory  ?  Q.  Mutius  Scevola  burnt  his  own  hand  for  striking  amiss : 
Curtius,  in  glittering  armour  and  well  mounted  on  his  horse,  cast 
himself  into  a  gulf  to  deliver  his  country  from  the  plague  :  Brutus 
also,  being  ambitious  of  honour,  to  preserve  the  liberties  of  his 
native  soil,  neglected  the  lives  of  his  own  sons. 

If  infidels  endure  so  much  afiliction  only  for  a  puff  of  a  little 
vain-glory,  what  ought  a  Christian  to  suffer  for  a  far  more  excellent 
and  eternal  weight  of  true  glory  ?  The  Burgesses  of  Jerusalem 
above  be  not  of  base  lineage,  but  truly  noble ;  for  by  their  second 
birth  all  of  them  are  the  sons  of  God,  and  brothers  of  the  Lord 
Jesus.  The  citizens  of  Tyrus  are  described  by  the  Prophet  Esay 
to  have  been  companions  unto  princes ;  but  in  that  heavenly  Jeru- 
salem every  citizen  is  a  crowned  king,  and  none  but  kings  are  free- 
men of  that  incorporation,  knit  among  themselves  by  the  bond  of 
one  spirit  into  such  an  holy  communion,  as  that  every  one  of  them 
accounteth  the  glory  of  his  brother  an  increase  of  his  own  glory : 
for  it  is  not  in  heaven  as  upon  earth  ;  here  the  joy  of  one  doth 
occasion  oft  sorrow  to  another  ;  here  the  light  of  the  sun  doth 
darken  the  moon,  and  the  light  of  the  moon  doth  obscure  the  lustre 
of  the  stars,  here  when  half  the  earth  is  illuminated,  all  the  rest 
is  in  darkness  :  but  in  heaven  albeit  there  is  one  glory  of  the 
sun,  and  another  glory  of  the  moon,  and  another  glory  of  the  stars, 
one  star  differing  from  another  in  glory :  yet  the  light  of  the  one 
doth  augment  the  light  of  another,  the  glory  of  one  shall  be  the 
glory  of  all. 

2.  This  glory  is  not  now,  but  shall  be :  noting  a  secret  opposi- 
tion between  the  present  troubles  of  this  life,  which  are  but  for  a 
now,  and  the  future  joys  of  the  next,  which  endure  forever ;  our 
light  affliction,  which  is  but  for  a  moment,  causeth  unto  us  a  far 
more  excellent  and  eternal  weighc  of  glory,  2  Cor.  iv.  17.  And  as 
the  cross  which  is  now  come  short  of  that  crown  which  shall  be, 
both  in  weight  and  eternity :  so  the  pleasures  of  sin,  continuing 
but  for  a  season,  are  not  of  any  worth  to  be  compared  with  that 
infinite  weight  of  eternal  WTath  due  to  them.  As  the  seven  years 
of  famine  in  Egypt  did  eat  up  the  former  seven  years  of  plenty,  so 


610  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

sliall  the  endless  pains  of  tlie  reprobate  make  all  their  former  plea- 
sure to  be  forgotten;  the  day  will  come  wherein  thej  will  say,  ''  we 
have  no  pleasure  in  them,"  Eccl.  xii.  i. 

3.  We  note  the  clarity  of  this  glory,  for  that  it  shall  be  revealed 
or  showed  upon  us :  it  was  from  everlasting  prepared  for  us,  but  it 
is  not  as  yet  possessed  of  us,  indeed,  *^  we  are  now  the  sons  of  God, 
but  yet  it  doth  not  appear  what  we  shall  be,  for  our  life  is  hid  with 
Christ  in  God,  but  when  Christ,  who  is  our  life,  shall  appear,  then  shall 
we  also  appear  with  him  in  glory."  Then  the'reprobate  shall  change 
their  mind  and  sigh  for  grief,  and  say,  this  is  he  whom  we  sometime 
had  in  derision,  and  in  a  parable  of  reproach ;  we  fools  thought  his 
life  madness,  and  his  end  without  honor,  but  now  is  he  counted 
among  the  children  of  God,  and  his  portion  is  among  the  saints. 

Eternal  happiness  is  granted  in  our  election,  promised^  in  our 
vocation,  confirmed  in  our  justification,  but  not  thoroughly  possessed 
until  our  glorification :  for  "  while  we  are  strangers  in  the  body, 
we  are  absent  from  the  Lord  :"  saith  Augustine,  "  Seek  not  that  in 
the  way  which  is  reserved  for  thee  till  thou  come  to  thy  country." 
''  There  is  a  time  to  weep,  and  a  time  to  laugh;"  here  the  time  is 
to  weep,  "  for  in  the  world  ye  shall  have  afiliction :"  hereafter  our 
mourning  shall  be  turned  into  mirth,  Joh.  xvi.  20,  '•  for  they  that 
sow  in  tears  shall  reap  in  joy."  Let  us,  therefore,  possess  our  souls 
in  patience,  rejoicing  in  the  Lord  always,  and  again,  I  say,  rejoic- 
ing. 0  taste  and  see  (saith  David)  how  gracious  the  Lord  is,  blessed 
is  the  man  that  trusteth  in  him.  If  thou  wilt  draw  me  {quoth  the 
Church  unto  Christ)  we  will  run  after  thee,  we  will  rejoice  and  be 
glad  in  thee.  "  If  thou,  Lord,  be  so  good  to  such  as  seek  thee, 
what  wilt  thou  be  to  such  as  find  thee  ?"  Bern. ;  for  we  may  be  well 
assured  that  the  first  fruits  of  the  Spirit  and  earnest  of  our  hea- 
venly inheritance,  wherein  our  greatest  comfort  consists  in  this  life, 
shall  appear  as  nothing,  when  that  infinite  mass  of  glory  shall  be 
broken  up  and  communicated  unto  us,  according  to  that  of  our 
apostle,  "  When  that  which  is  perfect  is  come,  then  that  which  is 
imperfect  shall  be  done  away." 

Lastly.  Divines  observe  the  verity  or  solidity  of  this  glory,  for 
that  it  shall  be  showed  upon  us ;  or  as  others  read,  in  us.  Here, 
then,  is  a  remarkable  difference  between  the  glory  of  a  Christian 
and  the  glory  of  a  worldling:  "the  king's  daughter  is  all  glorious 
within,"  but  the  worldling  is  all  glorious  without.  Now  the  philo- 
sopher hath  taught  truly,  that  civil  honour  is  not  in  the  power  of 
the  person  honoured,  but  in  the  person  honouring :  and  therefore 
the  worldling's  glory,  depending  upon  the  breath  of  vain  men,  and 


THE   rOURTn   SUNDAY    AFTER   TRINITY.  611 

possession  of  vain  matters,  is  altogether  uncertain :  but  the  Chris- 
tian's glory,  which  is  "within,  cannot  be  taken  from  him. 

First,  this  doctrine  concerning  our  glory  to  come,  confutes  evi- 
dently the  Popish  opinion  of  merit ;  for  there  must  be  an  equal 
proportion  between  the  labour  and  the  reward,  where  the  labour 
deserveth  the  reward  :  but  there  is  a  great  disproportion  here 
between  our  present  affliction  and  future  glory,  not  only  cognitione, 
sed  conditione :  the  reward  infinitely  surpassing  the  work  both  in 
truth  and  in  time.  Therefore  no  passion  or  action  can  be  worthy 
of  the  glory  which  shall  be  showed  upon  us :  as  the  Rhemists, 
according  to  the  vulgar  Latin,  "  the  passions  of  this  time  are  not  con- 
dign to  the  glory  to  come."  For  although  a  man  could  serve  God 
most  fervently  for  the  space  of  a  thousand  years,  and  suffer,  if  it 
were  possible,  ten  thousand  deaths  even  for  Christ's  sake,  yet  he 
should  not  deserve  to  live  one  half  day  in  the  courts  of  heaven,  as 
their  own  Anselmus  ingenuously. 

This  collection  I  find  in  the  Commentaries  of  the  most  ancient 
fathers,  as  also  stoutly  maintained  in  our  new  writers  :  see  Gospel 
for  Septuagesima  Sunday,  Fulk  in  loc.  and  defence  of  English 
translation  against  Martin,  c.  9,  from  the  first  to  the  seventh  sec- 
tion :  Doctor  Abbot  against  Bishop,  tit.  Merit,  page  667.  Doctor 
Morton's  Appeal,  lib.  2.  cap.  11.  §  5. 

Secondly,  this  overthroweth  Epicurus,  denying  God's  providence, 
because  the  wicked  surfeit  in  pleasure,  while  the  godly  suffer  in 
pain :  for  there  is  another  reckoning  in  another  life,  where  the 
mirth  of  the  one  shall  be  turned  into  mourning,  and  the  grief  of 
the  other  into  glory. 

Thirdly,  the  meditation  of  our  felicity  to  come  should  thrust  out 
of  our  unbelieving  hearts  all  doubtful  and  all  carnal  conceits  of 
heaven  ;  it  is  a  glory,  not  hidden  as  in  this  life,  but  revealed,  and 
so  revealed  as  that  it  is  not  only  without  us,  or  upon  us,  but  revealed 
in  us,  and  that  not  for  a  now,  but  forever. 

Lastly,  this  should  incite  men  under  the  cross  to  run  with  patience 
the  race  that  is  set  before  them,  as  being  assured  that  their  reward 
in  heaven  is  a  life,  and  such  a  life  as  is  eternal ;  a  glory,  and  such 
a  glory  as  is  a  crown  of  glory ;  a  kingdom,  and  such  a  kingdom  as 
cannot  be  shaken;  it  is  an  inheritance,  and  such  an  inheritance 
which  is  immortal  and  fades  not  away.  Tell,  0  man,  what  thou 
most  desirest  ?  Is  there  anything  thou  lovest  better  than  life  ?  Is 
there  any  better  life  than  a  life  of  glory  ?  Is  there  is  any  greater 
glory  than  the  kingdom  of  glory  ?  Is  there  any  surer  kingdom  than 
that  which  is  thine  by  the  right  of  an  immortal  and  permanent 


612 


THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 


inheritance  ?  Yet  all  these   things  arc  provided  and  reserved  for 
them  -who  patiently  suffer  with  the  Lord  Jesus. 

Preached  in  Ilolyngborne,  Jan.  15,  anno  IGIO,  at  the  funeral 
of  Sir  Martin  Barnham,  knight,  Avho  was  in  his  time  the  diamond 
of  his  family,  the  oracle  of  his  acquaintance,  Romney  Marches'  eye, 
the  glory  of  his  parish ;  and  star  of  those  parts.  Upon  whom 
Almighty  God,  infinitely  rich  in  mercy,  bestowed  in  the  gifts  of 
the  world,  '■'•  good  measure ;"  in  the  gifts  of  nature,  "  pressed 
down;"  in  the  gifts  of  grace,  "shaken  together;"  in  the  gifts  of 
glory,  now  "running  over." 

Concerning  the  two  subsequent  arguments,  if  I  have  spoken 
already  the  truth,  and  enough,  embrace  it ;  if  nor,  I  pray  thee  draw 
me  with  good  reasons,  and  I  will  run  after  thee  further^  as  August. 
in  the  like  case.  But  in  the  meanwhile  I  will  accuse  myself  with 
Origen :  '"'I  thank  God,  that  I  am  not  ignorant  of  my  own  ignor- 
ance;" yet  excuse  myself  with  the  poet  Virgil,  "  I  do  not  suppose 
that  everything  has  been  compassed  in  my  verses." 


THE  GOSPEL. 

Luke  vi.  oG. — "^e  yc  merciful^   as  your  Father  also  is  merci- 

ful,"  ^j-c. 

Christ's  excellent  sermon  preached  in  the  champion  of  the  Mount 
unto  his  newly  chosen  apostles,  hath  two  principal  parts,  one  con- 
cerning the  Gospel,  another  expounding  the  law.  This,  our  text, 
is  parcel  of  the  second  part,  to  wit,  an  abridgment  of  all  his  long 
discourse  touchinn;  love : 


Prccopt,  "Eeye 
merciful"    in 


Wherein  ho  doth  ex- 
hort all  his  followers 
un  to  m  e  r c  1  f u  1 1 1  C'jj  s ,  Ijy 


Abstaining  from 
injury, 


Judge  not,  condemn 
not,  amplified,   vcr. 
41,42. 
f  Forgiving,  ver.  37. 
[Doing  good,  \  Giving,  ver.  38. 

f  Understanding,  a  perfect  master, 
I      and  not  a  blind  leader  of  the 
Pattern,  "  as  your  Fa-  J      blind,  ver.  39,  40. 

tlicr  is  merciful,"  in  |  Affection,  ever  ready  to  give  and 
forgive,  kind  unto  the  un- 
kind. 

Promise,  "  «Tudgc  not,  and  ye  shall  not  be  judged ;  ccnderan 
not,  and  ye  shall  not  be  condemned  ;  forgive,  and  ye 
shall  be  forgiven ;  give,  and  it  shall  be  given  unto  you  :" 
recompensing  every  point  of  our  mercy  with  a  greater 
portion  of  his  grace. 


THE   FOURTH    SUNDAY   AFTER   TRINITY.  613 

^'  Be  ye  merciful."  He  saith,  estote  non  fingite,  not  only  seem, 
but  show  yourselves  merciful  in  deed  and  in  truth,  as  St.  John  ex- 
pounds his  Master,  1  Epistle,  chapter  iii.  verse  18.  The  Romans 
usually  painted  friendship  with  her  hand  on  her  heart,  signifying 
that  a  true  friend  should  have  nothing  in  the  circumference  of  his 
lips,  which  at  the  first  came  not  from  the  centre  of  his  love :  saluting, 
judging,  giving,  forgiving  from  the  heart. 

Again,  Christ's  estate  makes  against  apish  courtiers,  as  being 
more  curious  to  salute  than  careful  to  salve  their  brethren.  That 
old  fashion  of  saluting  hand  in  hand  is  left,  and  now  embracing 
one  another  we  cast  arms  in  arms  ;  but  (as  one  well  observed)  "  an 
handful  of  that  old  friendship  is  better  than  an  armful  of  the  new 
courtesy."  This  fault  heretofore  was  upon  the  point  a  courtier 
only,  but  now  citizens  and  countrymen  too  can  "  speak  friendly, 
imagining  mischief  in  their  heart."  Howsoever,  they  seem  to  be 
like  Plato,  who  was  accounted  an  honey  mouth,  or  Bern,  so  called, 
as  if  bona  nardus  :  as  sweet  as  spikenard ;  or  Theophrastus,  so 
termed  for  his  heavenly  language :  yet  if  you  Avill  examine  their 
actions,  you  shall  find  them  as  faithless  as  Peter,  denying  their 
Master,  as  treacherous  as  Judas,  betraying  their  Lord,  as  cruel  as 
Doeg,  slaying  their  priests,  as  malicious  as  Cain,  killing  their 
brother,  as  unnatural  as  Nero,  murdering  their  mother :  "  Their 
tongues  are  dipped  in  honey,  their  speech  in  milk ;  their  hearts  are 
spotted  with  poison  and  bitterness."  Plautus.  So  that  we  may  con- 
clude with  Bern.,  "  the  dangerous  days  foretold  by  Christ,  wherein 
our  charity  should  wax  cold,  are  not  instant  only,  but  extant." 

"  As  your  Father  is  merciful."  Adam,  aspiring  to  be  like  God 
in  knowledge,  was  cast  out  of  Paradise  :  Lucifer,  aspiring  to  be 
like  God  in  majesty,  was  cast  out  of  heaven  ;  but  by  coveting  to  be 
like  God  in  goodness  and  love,  neither  man  nor  angel  ever  did  nor 
shall  transgress.  "As,"  in  the  text,  is  a  note  of  quality,  not  equa- 
lity ;  we  cannot  equal  God  in  love  ;  for,  alas  !  all  our  mercifulness 
is  faint  and  finite,  whereas  his  mercy  towards  us  is  full  and  infinite : 
yet  we  must  be  "  followers  of  God  as  dear  children,"  imitating  his 
example  so  fast  as  we  can,  and  so  far  as  we  may ;  loving  one  an- 
other as  Christ  loved  us,  as  for  the  manner,  albeit  Aye  cannot  for 
the  measure.     See  Epistle,  third  Sunday  in  Lent. 

Skillful  in  directing,  being  a  perfect  master. 
Pitiful  in  correcting,  not  breaking  the  bruised  reed, 

Now  God  is  ■{      nor  quenching  the  smoking  flax. 

j  Bountiful  in   providing,   giving  to  all  bread,  and 
(^     breath,  and  all  things. 


614  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

According  to  tliis  copy  wc  must  draw  tlie  lines  of  our  life,  not 
judging  any  but  in  long  suffering  and  doctrine,  doing  good  unto  all, 
especially  to  such  as  are  of  the  household  of  faith  :  in  giving  we 
must  be  so  merciful  as  Christ,  who  laid  down  his  life  for  us  :  in 
forgiving  ready  to  pardon  every  man,  even  as  God  for  Christ's  sake 
forgave  us,  Ephes.  iv.  32. 

Judge  not.  He  doth  not  hero  simply  forbid  to  judge,  but  rather 
instruct  how  to  judge.  He  doth  not  infringe  the  public  judging  of 
the  pastor,  or  prince  ;  not  of  the  pastor,  for  his  Apostle  Paul,  in  his 
name,  did  excommunicate  an  incestuous  Corinthian,  and  it  was  his 
own  canon  elsewhere,  "tell  it  to  the  Church,"  Matt,  xviii.  17,  and 
as  for  the  civil  magistrate's  authority  to  judge,  God  commanded 
Moses  to  provide  men  of  courage,  fearing  God,  and  hating  covetous- 
ness,  and  to  place  them  rulers  and  judges  over  his  people :  strictly 
charging  all  men  under  the  Gospel  also,  to  submit  themselves  unto 
superior  powers.  Neither  doth  he  condemn  private  judging  of  our- 
selves and  others  upon  sufficient  ground :  not  of  ourselves,  for  every 
man  must  examine  himself,  saith  Paul ;  and  therefore,  whereas  our 
blessed  Saviour  hero,  "Judge  not,  and  ye  shall  not  be  judged  :"  he 
not  confounding,  but  expounding  his  master :  "  If  v/e  would  judge 
ourselves,  we  should  not  be  judged."  It  is  lawful  also  to  pass  our 
judgment  of  others  in  some  matters,  and  at  some  time ;  for  if  a 
brother  offend  thee,  saith  Christ,  "  tell  him  his  fault  between  thee 
and  him  alone ;"  if  he  will  neither  hear  thee  nor  the  Church,  hold 
him  as  an  heathen  man  and  a  publican.  The  sins  of  some  men  (as 
Paul  speaks)  are  open  beforehand,  and  go  before  unto  judgment : 
and  therefore  knowing  such  by  their  fruits,  it  is  lawful  to  judge  and 
condemn  them  too,  saying,  that  a  rank  atheist,  obstinately  dying 
an  atheist,  is  damned.  If  any  matter  appear  so  manifestly,  "  woe 
to  them  that  speak  good  of  evil,  and  evil  of  good,  which  put  dark- 
ness for  light,  and  light  for  darkness,  that  put  bitter  for  sweet,  and 
sweet  for  sour." 

Our  Saviour's  meaning,  then,  is  not  (as  interpreters  generally 
note)  to  forbid  all  kinds  of  judging,  but  only  rash  and  uncharitable 
censuring  of  our  brethren  :  it  is  our  part  to  commend  in  another 
everything  which  is  apparent  good,  and  to  make  the  best  of  any- 
thing which  is  doubtful :  as  Christ  construeth  himself,  we  may  not 
be  curious  in  observing,  nor  critical  in  condemning  a  mote  in 
another's  eye,  not  seeing  the  beam  that  is  in  our  own  eye :  we  may 
not  be  forward  to  find  peccadillos  in  others,  overseeing  gross  faults 
in  ourselves.     "  Hypocrite,  cast  out  first  the  beam  that  is  in  thine 


THE   FOURTH   SUNDAY  AFTER   TRINITY.  615 

own  eye,  tlien  slialt  thou  see  perfectly  to  pull  out  the  mote  that  is 
in  thy  brother's  eye." 

"  Condemn  not."  If  we  judge  rashly,  let  us  not  proceed  to  con- 
demn uncharitably  :  for  he  that  seemeth  in  our  eye  reprobate,  may 
be  just  before  God  ;  or  if  to-day  bad,  he  may  to-morrow  be  better, 
and  therefore  let  us  not  judge,  much  less  condemn,  before  the  time. 
St.  Augustine  hath  well  observed,  that  rash  judgment  consists  in 
two  things  especially,  to  wit,  in  condemning  a  man,  and  in  con- 
demning his  meaning  ;  as  for  example,  thy  neighbour  is  bountiful 
in  relieving  the  poor :  thou  seest  his  maundy,  but  thou  knowest  not 
his  mind,  and  therefore  condemn  not  his  meaning :  if  afterward  it 
be  made  manifest  unto  thee,  that  he  bestowed  his  alms  not  out  of 
true  charity,  but  out  of  vain-glory ;  yet  condemn  not  utterly  the 
man,  he  may  live  long,  and  love  better.  "  We  should  not  condemn 
things,  the  intention  of  which  we  know  not ;  nor  so  reprehend  them, 
when  known,  as  to  discourage  a  healthy  reform.  Here  then  the 
Gospel  is  expounded  in  the  Epistle,  "judge  not,  condemn  not,"  saith 
Christ  in  the  one  ;  because  it  doth  not  appear  who  be  the  sons  of 
God  in  this  life,  saith  Paul  in  the  other. 

"  Forgive,  and  it  shall  be  forgiven ;  give,  and  it  shall  be  given 
unto  you."  Our  justification  before  God  is  not  by  these  good 
works,  as  the  papists  ordinarily  note  ;  but  only  by  faith  in  Christ, 
as  the  Scripture  teacheth  elsewhere  :  yet  because  justifying  faith  is 
operative,  working  through  love.  Gal.  v.  6,  this  giving  and  forgiving 
are  signs  and  seals  of  our  faith ;  hereby  we  make  our  calling  and 
election  sure,  knowing  that  we  are  translated  from  death  unto  life, 
because  we  love  the  brethren,  1  Joh.  iii.  14.  See  Epistle  Second 
Sunday  after  Trinity,  and  the  Gospel  on  All  Saints'  day. 

'  Debtor,  for  man  offending  us  is  our  mate,  but 
God  whom  we  trespass  is  our  Maker. 
Debt,  our  neighbor's  debt  unto  us  is  but  an 
.     ^  f.  I    hundred  pence,  but  our  debt  to  God  is  ten 

°  ^  I    thousand  talents,  as  Christ  in  the  parable, 

I    Matth.  xviii.  24,  28. 

Now,  then,  if  a  debtor  owing  thee  but  an  hundred  pounds,  and 
having  a  bond  of  thine  in  his  hands  of  a  thousand,  should  out  of  his 
love  say,  forgive  me  the  lesser  debt,  and  I  will  forgive  you  the 
greater  sum,  thou  wouldst  entertain  his  kind  offer  greedily :  yet 
such  is  the  case  between  God  and  thee,  forgive  but  a  penny,  and 
you  shall  be  forgiven  a  pound ;  forgive  but  an  hundred,  and  you 


The  mercifulness 
of  God  in  forgiving^ 


616  THE  ornciAL  calendar  of  the  cnuRcn. 

shall  be  forgiven  a  thousand :  forgive  but  a  mote,  forgive  but  a 
mite,  and  God  Avill  forgive  thee  a  mass,  yea,  a  mine, 

**  Good  measure,  and  pressed  doAvn,  and  shaken  together,  and 
runnin<T  over."  He  that  seeketh  good  things  getteth  favour,  but 
he  that  seeketh  evil  it  shall  come  unto  him :  all  men  for  the  most 
part  love  the  merciful,  and  loath  the  miser :  but  albeit  inconstant 
men  oft  prove  ungrateful,  rewarding  evil  for  good.  Almighty  God 
is  ever  so  good  as  his  word,  yea,  better  than  his  promise,  giving  to 
such  as  give  "  an  hundred  fold  now  at  this  present,  and  in  the  world 
to  come  eternal  life."  They  that  sow  sparingly,  shall  reap  also 
sparingly ;  but  they  that  sow  liberally  shall  reap  liberally,  2  Cor. 
ix.  6  ;  Pro.  11,  24,  28,  27  ;  Dcut.  xxiv.  19.  In  a  word,  God  givcth 
us  good  measure,  in  the  gifts  of  the  world  ;  making  our  garners 
full  and  plenteous  with  all  manner  of  store ;  pressed  down  in  the 
gifts  of  nature  :  giving  us  health  and  strength  of  body,  teaching 
our  hands  to  war  and  our  fingers  to  fight,  making  our  feet  like 
hart's  feet,  and  our  arms  able  to  break  a  bow  of  steel :  shaken 
together  in  the  gifts  of  grace  ;  running  over  in  the  gifts  of  glory : 
for  all  that  we  can  give  or  forgive  to  men,  is  not  worthy  of  the 
glory  which  shall  be  bestowed  upon  us  ;  and  here  the  Gospel  and 
Epistle  meet  again. 

The  Lord  of  his  infinite  goodness  increase  and  multiply  upon  us 
his  mercy :  that  he  being  our  rule  and  guide,  we  may  so  respect  his 
holy  word,  and  expect  his  heavenly  reward,  that  passing  through 
things  temporal,  we  lose  not  finally  the  things  eternal.     Amen. 


THE  EPISTLE. 
1  Pet.  iii.  8. — "  Be  ye  all  of  one  mind,  and  one  heart,  ^-c." 

The  Ptoman  Missal  addcth  here  the  words  in  oratione :  but  as 
their  own  Jesuit  Lorin.  censureth  aptly,  "  we  may  not  alter  the 
text  to  fit  our  turn."  The  vulgar  Latin  hath  in  fide  :  whereupon 
Aquine.  Lyranus,  Hugo,  Carthusianus,  and  many  more  popish 
interpreters  have  construed  this  of  faith  :  as  far  from  the  matter  as 
the  blind  man's  arrow  from  the  mark.  The  Church  of  England 
translates  according  to  the  Avord  original  in  conclusion,  or  finally  ; 
so  the  most  accurate  papists :  Emmanuel  Sa  reads,  "  denique ;" 
Cajetan    and   Lorinus    "in   fine;"    Vatablus    ^'in  summa."     The 


All  which  he  doth 
enforce  by  two  prin- 
cipal arguments  espe- 
cially ;  from  our 


THE   FIFTH    SUNDAY   AFTER   TRINITY.  617 

Rliemists  according  with  them  all ;  in  fine,  all  of  one  mind.  For  St. 
Peter  having  delivered  many  precepts  appertaining  to  many  par- 
ticular persons,  in  the  former  part  of  this  chapter,  he  cometh  in  our 
text  to  set  down  general  rules,  as  a  sum  of  all  sums  in  gross  be- 
longing to  all  men,  in  all  matters : 

C  Do  good,  "be  ye  all  of  one  mind,"  &c. 

Instructing  us  how  to  <  Suffer  evil,  "  not  rendering  evil  for  evil, 

{      or  rebuke  for  rebuke." 

1.  Calling,   verse  9,    "  knowing  that  ye   are  thereunto 
called,  even  that  ye  should  be  heirs  of  the  blessing." 
f  Eternal,  "  he  that  doth  long  after  life,  and  loveth 
to  see  good  days,  let  him  refrain  his  tongue 
from  evil,"  verse  10,  11. 
r,    p  Internal,  "  the  eyes  of  the  Lord  are  over  the 

I  ^'r    .    '  {      righteous,"  verse  12,  "  and  therefore  be  not 
l^  '  afraid  nor  troubled,  but  sanctify  the  Lord 

God  in  your  heart,"  verses  14,  15. 
External,   "who  is  he  that  will  harm  you,  if 
i_     you  follow  that  which  is  good?  "  verse  13. 

"  Be  ye  all  of  one  mind  and  of  one  heart."  Concerning  unani- 
mity, see  Epistle  first  Sunday  in  Lent,  and  Epistle  on  Whitsunday : 
concerning  brotherly  love,  see  Epistle  third  Sunday  after  Easter : 
concerning  pity,  Epistle  second  Sunday  after  Epiphany,  and  Epistle 
second  after  Trinity :  concerning  meekness.  Epistle  third  Sunday 
after  Trinity.  Only  note  by  the  way,  that  in  this  excellent  cata- 
logue meekness  is  the  last,  and  unanimity  the  first  virtue ;  for  with- 
out love  we  could  not  have  the  rest,  and  without  humility  we  cannot 
keep  the  rest. 

"Not  rendering  evil  for  evil,  or  rebuke  for  rebuke."  In  deed, 
not  evil  for  evil :  in  word,  not  rebuke  for  rebuke  ;  for  as  Royard 
doth  gloss  the  text :  "  It  is  the  part  of  a  man  to  render  good  for 
good,  it  is  the  part  of  a  beast  to  render  evil  for  evil,  it  is  the  part 
of  a  devil  to  render  evil  for  good,  but  it  is  the  part  of  God's  child 
to  render  good  for  evil."    See  Epistle  third  Sunday  after  Epiphany. 

"  But  contrariwise  bless,  knowing  that  ye  are  thereunto  called, 
even  that  ye  should  be  heirs  of  the  blessing."  The  Father  of  Mer- 
cies has  blessed  us  with  all  spiritual  blessings  in  heavenly  things  : 
he  called  us  to  this  blessing  in  our  election  from  all  eternity, 
Matth.  XXV.  34.  "'  Come  ye  blessed  of  my  Father,  inherit  ye  the 
kingdom  prepared  for  you  from  the  foundations  of  the  world :  "  and 
he  calleth  us  every  day  to  this  blessing  by  the  Gospel  of  Christ, 
"in  whom  all  the  nations  of  the  world  are  blessed."  He  blessed  us 
when  we  did  curse  him,  and  therefore  let  us,  imitating  his  example, 
bless  those  that  curse  us,  that  we  may  be  the  children  of  our  Father 

41 


618  THE    OFFICIAL   CALENDAR   OF  THE   CHURCH. 

in  heaven,  suffering  Iiis  sun  to  shine  upon  the  good  and  evil,  and 
his  rain  to  fall  upon  the  just  and  unjust.  This  is  our  calling,  and 
every  man  ought,  saith  Paul,  ahide  in  that  vocation  wherein  he  was 
called :  a  Christian  in  this  case  must  say  to  the  sons  of  Belial,  as 
Balaam  once  to  the  servants  of  Balaak,  if  Satan  would  give  me  an 
house  full  of  silver  and  gold,  or  as  he  vainly  promised  Christ,  if 
he  would  and  could  give  me  all  the  kingdoms  of  the  world,  I  can- 
not go  beyond  the  word  of  the  Lord  my  God  to  do  less  or  more  ; 
seeing  his  will  is  that  I  should  bless,  I  may  not  render  evil  for 
evil,  or  rebuke  for  rebuke. 

"For  he  that  doth  long  after  life  and  loveth  to  see  good  days." 
The  doctors  usually  construe  this  of  eternal  life;  for  the  present  is 
not  indeed  a  life,  but  rather  a  death,  in  which  are  not  good,  but 
evil  days ;  according  to  that  of  the  Patriarch  Jacob,  "  Few  and 
evil  have  the  days  of  my  life  been."  So  St.  Paul,  Eph.  v.  16, 
"Redeem  the  time,  for  the  days  are  evil:"  and  so  St.  August,  in 
Psa.  xxxiii.,  "In  the  world  the  day  is  always  evil ;  but  in  God,  always 
good."  Yea,  but  some  will  object,  heavenly  Jerusalem  hath  no 
need  of  the  sun,  neither  of  the  moon  to  shine  upon  it,  for  Christ 
the  Sun  of  Righteousness  is  the  light  of  it ;  how  then  are  days  in 
the  world  to  come  ?  Answer  may  be,  that  our  Apostle  speaks  in  the 
plural,  insinuating  the  great  light  and  eternity  which  the  saints 
have,  for  "the  just  shall  shine  as  the  stars  forever  and  ever."  Here 
we  live  but  a  short  day,  "give  us  this  day  our  daily  bread;''  but 
hereafter  in  the  world  to  come  we  shall  have  days,  and  those  good 
days,  and  great  days,  even  such  as  shall  have  no  night.  Or  haply 
St.  Peter  here  spoke  plurally,  to  signify  that  the  Father  of  lights 
hath  two  days,  one  of  grace,  another  of  glory.  Thou  canst  enjoy 
neither,  except  thou  refrain  thy  tongue  from  evil,  and  thy  lips  that 
they  speak  no  guile. 

Others  refer  this  to  the  civil  life ;  for,  if  a  man  seek  evil,  it  shall 
come  to  him :  ho  that  will  not  abstain  from  injuring  others,  shall 
be  paid  home  again  the  same  measure.  Dost  thou  desire  to  see 
good  days,  and  to  lead  in  this  present  world  a  peaceable  life,  full 
of  comfort  to  thy  friends,  and  content  to  thyself?  be  not  a  busy 
bishop  in  another  man's  diocese,  but  study  to  be  quiet  and  to  meddle 
with  thine  own  business;  "  Refrain  thy  tongue  from  evil,  and  thy 
lips  that  they  speak  no  guile  ;  eschew  evil  and  do  good,  seek  peace 
and  ensue  it." 

"Let  him  refrain  his  tongue  from  evil."  If  thou  dost  love  to 
see  good  days,  perform  good  duties  ;  in  word,  refrain  thy  tongue ; 
in  deed,  eschew  evil,  and  do  good;   in  thought,  seek  peace  and 


THE   FIFTH   SUNDAY  AFTEE,   TRINITY.  619 

ensue  it.  Refrain  tliy  tongue  from  all  evil  speaking  in  general, 
and  thy  lips  that  they  speak  no  guile ;  in  particular,  restrain  thy 
tongue  from  slandering  thy  neighbour  behind  his  back,  and  thy 
lips  from  flattering  him  before  his  face.  Thy  tongue  (saith  Aquine) 
from  open  evil,  and  thy  lips  from  secret  hurt.  This  lesson  is  hard, 
for  the  tongue  is  an  unruly  evil,  full  of  deadly  poison ;  it  must  be 
kept  with  a  watch,  and  with  a  bridle,  yea  with  doors  and  bars. 

It  is  recorded  in  EcclesiasticaJ  history,  that  the  Reverend  Her- 
mit Pambo,  being  ignorant  himself,  desired  another  to  teach  hira 
a  Psalm  :  who,  hearing  the  first  verse  of  the  39th  Psalm,  "  I  said  I 
"will  take  heed  to  my  ways,  that  I  offend  not  in  my  tongue  ;  "  would 
not  suffer  his  tutor  to  proceed  unto  the  second  verse,  for  (saith  he) 
the  first  lesson  is  enough :  and  excusing  himself  for  not  resorting 
unto  his  schoolmaster  in  three  months  after,  he  confessed  inge- 
nuously, that  as  yet  he  had  notl  earned  well  his  first  lecture ;  yea, 
forty-nine  years  after,  being  asked  of  the  same  matter,  his  answer 
Avas  still  the  same,  that  as  yet  he  had  not  fully  kept  this  one  lesson, 
which  is  our  lesson  here,  "  refrain  thy  tongue,"  &c. 

"Let  him  eschew  evil  and  do  good."  An  abridgment  of  the 
law,  whose  negative  part  forbids  all  evil,  and  affirmative  commands 
all  that  is  good.  Now,  saith  St.  James,  he  that  faileth  in  one  point, 
is  guilty  of  all ;  and  therefore  we  must  not  only  decline  that  which 
is  bad,  but  also  cleave  to  that  which  is  good :  ceasing  to  do  evil, 
learning  to  do  well ;  hating  evil,  loving  justice ;  destroying  vice, 
planting  virtue.  "The  tree  that  bringeth  not  forth  good  fruit,  is 
hewn  down  and  cast  into  the  fire  ;"  leaves  are  not  sufficient,  it  must 
not  keep  the  ground  barren.  Luke  xiii.  7.  The  slothful  and  un- 
profitable servant,  hiding  his  master's  talent  in  the  earth,  haply  did 
eschew  evil,  and  yet  he  was  cast  into  utter  darkness  for  that  he 
did  no  good;  for  good  is  not  defective,  but  effective;  neither  does 
it  consist  in  not  hindering,  but  in  helping. 

"  Let  him  seek  peace  and  ensue  it."  Inquirat,  ^.  e.  intus  qucerat: 
let  him  earnestly  seek  it  with  all  his  heart,  peace  with  God,  which 
passeth  all  understanding ;  and  peace  with  men,  if  it  be  possible 
with  all  men.  "  Let  him  affectionately  seek  it,  and  effectually  fol- 
low it,"  Aquin. ;  if  thou  see  it  going  away,  run  after  it,  pursue  it 
with  eagerness,  using  all  means  possible,  that  it  depart  not  from 
thee  ;  ensue  it,  until  thou  canst  enjoy  it. 

"  For  the  eyes  of  the  Lord  are  over  the  righteous."  And  there- 
fore seeing  the  God  of  consolation  is  ever  ready  to  confound  our 
enemies,  and  comfort  us  in  extremity,  "  Be  not  afraid  of  any  terror 
of  them,  neither  be  ye  troubled,  but  sanctify  the  Lord  God  in  your 


620 


THE   OFFICIAL    CALENDAR    OF   THE    CHURCH. 


heart."  In  doing  good  there  is  a  great  labour,  yet  a  greater  reward : 
"to  be  what  martyrs  were,  what  Apostles  were,  what  Christ  was." 
Jerome. 

"  Who  is  he  that  will  harm  you,  if  you  follow  that  which  is 
good?"  For  "when  the  ways  of  a  man  please  the  Lord,  he  will 
make  his  enemies  at  peace  with  him,"  or  if  we  converse  with  such 
as  will  not  have  peace ;  yet  happy  are  you  when  any  trouble  hap- 
peneth  unto  you  for  righteousness  ^ake  ;  your  temporal  harm  shall 
occasion  an  eternal  good,  for  great  is  your  reward  in  heaven  ;  or 
as  Augustine  most  divinely,  "  Thy  enemy  increases  his  depravity 
on  earth,  thou  thy  gain  in  heaven." 


THE  GOSPEL. 


Luke  v.  1. — "7i5  came  to  pass  that  (ivJien  the  j^^ople  pressed  upon 
Mm  to  hear  the  zvord  of  God)  he  stood  hy  the  Lake  of  Crene- 
zareth,"  ^c. 


In  this  Gospel  ^ 
observe  the 


'  they  pressed 


note 


Carefulness  ■ 
of  Christ  in  ^ 
teaching, 


''  Zealousness  of  the  people  in  hearing,  verse  1. 
upon  him  to  hear  the  word  of  God." 

C  Time,  when  peo- 
r    Circum-  pie  pressed. 

Affirming  the  j      stances  \   Place,  on  the  wa- 
truth     in    his   \      of  i       ter  in  a  ship, 

word,  wherein  |  L  Gesture,  he  said. 

Substance,    he    taught    the 
L     people. 

1.  Christ's  command,  "launch 
out  into  the  deep,"  &c.  ver.  4. 

2.  Peter's  obedience,  "  Master, 
we  have  laboured  all  night, 
and  have  taken  nothing,  ne- 
vertheless at  thy  command." 
&c.  verse  5. 

3.  The  fishers  agreeing,  "they 
beckoned  to  their  fellows," 
&c.  verse  7. 

4.  The  miracle,  "  they  enclosed 
a  great  multitude  of  fishes," 
ver.  G. 

5.  The  consequence  of  the  mir- 
acle, "  when  Simon  Peter 
saw  this,  he  fell  down  at  Je- 
sus' knees,  saying.  Lord,  go 
from  me,  for  I  am  a  sinful 
man,"  &c.  ver.  8,  9,  10,  11. 

"When  the  people  pressed  upon  him."     Our  blessed   Saviour 
drew  men  unto  him  in  such  sort,  that  neither  his  majesty,  nor  their 


Confirming 
the  same  with 
a  wonder,  a- 
bout  which 
five  points  are 
regardable : 


THE   FIFTH    SUNDAY   AFTER   TRINITY.  621 

misery,  neither  hunger,  nor  night,  nor  strangeness  of  place^  nor 
straitness  of  passage  could  keep  them  from  him.  "  They  force 
rather  than  ask,  and  do  not  expect  relief  through  the  grace  of 
humility,  but  through  the  grievance  of  importunity;"  as  St.  Ambr. 
doth  gloss  this  text :  They  came  to  Christ,  and  coming  they  pressed 
upon  him ;  and  they  pressed  to  hear,  and  to  hear  the  word  of  God. 
Whose  zealous  diligence  condemns  exceedingly  the  want  of  devotion 
in  many  people,  who,  being  crop-sick,  do  not  hunger  after  the 
righteousness  of  God's  kingdom,  nor  thirst  after  the  water  of  life ; 
but  loath  the  Gospel  of  Christ,  even  that  heavenly  manna,  which 
is  the  spiritual  food  of  their  souls.  When  the  people  pressed, 
Christ  preached.  Hereby  directing  us  to  strike  with  the  hammer 
of  his  word  while  the  zeal  of  our  hearers  is  hot,  being  instant  in 
season  and  out  of  season. 

"And  he  entered  into  one  of  the  ships  which  pertained  to  Simon.'' 
It  is  a  very  common  note,  that  Simon's  ship  is  a  type  of  the  church 
militant,  floating  on  the  waves  of  this  troublesome  world.  The  poli- 
ticians accuse  it  of  folly,  the  superstitious  of  heresy,  the  schismatical 
of  idolatry,  the  Jews  jest  at  it,  the  separatists  run  out  of  it,  the 
Turks  despise  it.  In  this  ship  Christ  is  tossed,  but  the  people  stand 
on  the  shore.  The  pastor  is  exposed  to  greater  peril  than  his 
parishioners,  if  any  tempest  arise.  Literally :  Christ  taught  in  the 
wilderness,  in  the  city,  sometime  conferring  with  one,  sometime 
instructing  multitudes  in  the  synagogue,  in  the  streets,  on  the  land, 
on  the  water ;  in  every  place  where  he  came  it  was  his  meat  and  his 
drink  to  do  the  will  of  his  Father,  and  therefore  being  here  pressed 
upon,  and  oppressed  with  troups  of  auditors,  he  makes  a  ship  his 
pulpit,  that  he  might  with  greater  convenience  teach  them.  Every 
man  therefore  must  labour  in  his  several  vocation  and  office  to  fol- 
low Christ's  example,  doing  so  much  good  as  he  can  at  all  times 
and  in  all  places. 

"  And  prayed  him  that  he  would  thrust  out  a  little  from  the 
land."  He  did  entreat  who  might  have  commanded :  hereby  show- 
ing his  meekness  ;  as  also  that  "  his  yoke  is  easy,  and  his  burden 
light ;"  and  lastly,  that  no  service  is  acceptable  to  God,  except  it 
be  done  with  our  heart  and  goodwill  cheerfully,  Pro.  xxiii.  27. 

"He  sat  down."  This  gesture  showeth  his  majesty,  teaching  as 
one  that  hath  authority,  Mar.  i.  22,  as  also  that  his  words  are  set- 
tled and  sure,  like  to  Mount  Sion,  which  cannot  be  removed:  Heaven 
and  earth  shall  pass  away,  (quoth  he)  but  my  words  shall  not  pass 
away."  Mat.  xxiv.  35. 

"  And  taught  the  people."    First  he  taught  men,  and  then  caught 


622  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

fisli ;  preferring  the  spiritual  food  before  the  corporal :  he  gave  both 
in  clue  time  ;  first  a  sermon,  and  after  a  salmon.  It  is  said  in  gen- 
eral only  that  he  taught :  intimating  that  his  instruction  at  this 
time,  and  in  this  place,  was  such  as  at  other  times,  and  in  other 
places.  Now  Christ's  other  sermons  stood  upon  two  points  especially; 
repentance  and  faith ;  Repentance,  Mat.  iv.  17.  "  From  that  time 
Jesus  began  to  preach,  amend  your  lives,  for  the  kingdom  of  heaven 
is  at  hand:"  Faith,  Luke  iv.  18.  "  The  Spirit  of  the  Lord  is  upon 
me,  that  I  should  preach  the  Gospel  unto  the  poor,"  &c.  This 
was  the  summary  pith  of  all  his  doctrine,  and  ought  to  be  the  sub- 
stance of  all  our  hearing  and  preaching.  For  every  Christian  hath 
two  contrary  natures,  one  of  the  flesh,  another  of  the  Spirit  ;  and 
that  he  may  become  perfect  in  Christ,  his  earnest  endeavor  must  be 
to  tame  the  flesh,  and  comfort  the  Spirit.  The  Law  is  the  ministry 
of  death,  and  so  serveth  fitly  for  the  subduing  of  the  flesh  :  and 
the  Gospel  is  the  power  of  God  unto  salvation,  and  serveth  as  aptly 
for  the  strengthening  of  the  spirit. 

"  And  when  he  had  left  speaking."  After  his  words  he  comes  to 
works :  hereby  teaching  that  our  good  deeds  are  the  best  gloss  we 
can  set  upon  any  text.  It  is  recorded  in  the  stories  of  England, 
that  Ethelburga  reclaimed  her  incontinent  and  lewd  husband  more 
with  one  example,  than  she  could  with  infinite  precepts  :  and  that 
Egbertus,  in  a  great  difierence  concerning  the  celebration  of  Easter, 
was  heard  and  embraced  on  each  side,  "  since  he  was  both  a  most 
pleasing  teachei',  and  also  a  most  learned  exemplar  of  what  he 
taught." 

"  Launch  out  into  the  deep."  Albeit  every  good  and  perfect  gift 
be  from  above  ;  yet  we  may  not  neglect  ordinary  labour  in  our  voca- 
tion. An  liusbandman  must  haste  to  rise  up  early,  late  take  rest, 
eat  the  bread  of  carefulness,  and  then  haply  his  ground  shall  stand 
so  thick  with  corn,  that  it  laugh  and  sing  :  then  his  garners  may 
be  full  and  plenteous  with  all  manner  of  store  :  then  his  sheep  may 
bring  forth  thousands,  and  ten  thousands  in  his  field  ;  his  oxen  strong 
to  labour,  and  no  decay  in  his  cattle.  If  the  preacher  plant  with 
Paul  and  water  with  Apollos  ;  in  his  doctrine  plant,  water  in  his 
exhortation  ;  plant  in  the  pulpit,  water  in  the  press ;  plant  in  his 
instruction,  and  water  in  his  conversation  ;  assuredly  the  Lord  will 
give  an  increase.  He  shall  inclose  within  the  net  of  the  Church  a 
very  great  multitude  of  souls.  He  that  hath  an  office  must  attend 
his  ofiice  ;  the  seaman  ought  to  keep  his  ship,  and  the  tradesman 
his  shop,  using  ordinary  means,  and  ordinary  labour  about  these 
means  ;  according  to  that  of  the  Psalmist,  thou  shalt  eat  the  labours 


THE   FIFTH    SUNDAY  AFTER   TRINITY.  623 

of  thine  hands  ;  0  !  well  is  thee,  and  happy  shalt  thou  be.  First 
fear  God,  then  labour,  and  so  eat ;  if  Peter  will  have  fish,  he  must 
launch  out  into  the  deep,  and  let  slip  his  nets. 

"We  have  laboured  all  night  and  have  taken  nothing,  neverthe- 
less at  thy  commandment  I  will  loose  forth  the  net."  Many  things 
might  hinder  Simon  in  his  faith  and  obedience.  First,  for  that  he 
was  already  wearied,  "we  have  laboured."  Secondly,  for  that  Christ, 
as  it  might  seem,  commanded  a  thing  both  hard  and  fruitless.  Hard, 
because  to  launch  out  into  the  deep  is  more  dangerous  than  to  ride 
near  the  shore.  Fruitless,  we  have  laboured  in  the  fittest  time,  to 
wit,  in  the  night,  and  all  night,  and  yet  have  caught  nothing,  "  never- 
theless at  thy  command,"  &c.  "Ye  sow  much,  and  bring  in  little; 
ye  eat,  but  have  not  enough  ;  ye  drink,  but  are  not  filled ;  ye  clothe 
you,  but  ye  be  not  warm  :  because  saith  the  Lord,  mine  house  is 
waste,  and  ye  run  every  man  into  his  own  house."  So  Peter  here 
laboured  in  vain,  till  he  took  Christ  into  the  ship  with  him  ;  after 
at  his  word,  and  in  his  name,  loosing  his  net,  he  caught  a  great 
number  of  fishes.  It  is  the  blessing  of  the  Lord  that  makes  a  man 
rich.  Against  which  rule  two  sorts  of  men  offend  especially,  the 
faithless  and  the  careless.  The  faithless,  imagining  that  increase 
of  wine  and  oil  depend  altogether  upon  their  own  wit,  industry, 
cunning,  and  sometimes  coin.  Against  this  folly  David  composed 
the  127th  Psalm.  "  Except  the  Lord  build  the  house,  their  labour 
is  but  lost  that  build  it."  The  careless,  who  never  think  on  God  in 
obtaining  a  blessing,  nor  thank  God  in  using  his  blessing.  Let  us 
learn  therefore  by  this  present  miracle,  that  every  man  ought  to 
labour  in  his  vocation,  and  that  the  success  of  his  labour  cometh 
only  from  God;  for  it  is  not  said,  "launch  out  elsewhere,"  but  "launch 
out  into  the  deep;"  insinuating  that  if  Christ  bless  Simon,  he  shall 
even  with  the  same  net,  and  in  the  same  deep  where  he  could  take 
nothing,  inclose  a  great  multitude  of  fishes."    Tolet. 

In  a  mystical  sense  :  the  reason  why  the  fishers  of  men  labour 

much  all  night,  and  all  day  too,  yet  catching  nothing,  is  either  the 

fishes'  fault,  or  the  fisher's  fault. 

/Crafty  and  will  not. 

rpi     n  -,     ,  i>    1,    1  ^Slippery  and  cannot. 

The  fishes  lault,  because  some  are   <^^  ^  ^     -^  , 

jGreat  and  may  not. 

(Little  and  dare  not. 

The  worldling  is  so  wise  that  he  will  not  bite  at  the  bait,  or  come 

near  the  net ;  the  proud  man  holds  Peter  idle  when  he  preacheth 

of  humility  ;  the  wanton  cannot  endure  so  much  as  a  text  against 

incontinence;  the  miserable  wretch  accounts  his  pastor  uncharitable 


624  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

■\vlicn  he  makes  a  sermon  against  covctousness ;  "lie  stopeth  his  ears 
like  the  deaf  adder,  and  -will  not  hear  the  charmer,  although  he 
charm  never  so  sweetly  :  hut  -what  saith  the  Scriptures  ;  <'  the  Lord 
catcheth  the  wise  in  their  own  craftiness."  Such  as  will  not  be  caught 
in  their  life,  will  they,  nill  they,  shall  be  caught  at  their  death ; 
''Agree  with  thine  adversary  (saith  our  Saviour)  quickly,  whilst  thou 
art  in  the  way :"  that  is,  labour  to  be  reconciled  to  God  while  thou 
livest,  and  hast  time  to  repent,  lest  God  in  his  anger  bring  thee  to 
the  Judge,  which  is  Christ ;  and  Christ  deliver  thee  to  the  gaoler, 
which  is  the  devil ;  and  the  devil  cast  thee  into  prison,which  is  hell ; 
"  I  tell  thee  thou  shalt  not  depart  thence  till  thou  hast  paid  the 
utmost  farthing  ;"  and  therefore  better  it  is  to  be  caught  in  St.  Pe- 
ter's net  here,  than  to  be  bound  in  everlasting  chains  hereafter.  :, 

Hypocrites  are  slippery  like  eels,  and  cannot  be  taken  ;  a  fisher 
cannot  tell  whether  they  be  caught  or  no ;  w^hen  Peter  hath  them 
inclosed  in  his  net,  and  as  ho  thinks  in  his  hand  sure,  they  will  show 
him  a  slippery  trick. 

Qui  capit  anguillam,  per  caudam  non  capit  illani. 
"  He,  who  takes  an  eel,  takes  bim  not  by  his  tail." 

Statesmen  of  eminent  place  may  not  be  taken ;  it  is  policy  for 
Peter,  if  he  launch  out  into  the  deep,  and  let  slip  his  net,  not  to 
touch  them.  "  I  will  get  me  to  the  great  men  and  speak  to  them 
(saith  the  prophet  Jeremy),  but  these  men  have  broken  the  yoke 
and  burst  the  bonds,  as  the  great  fly  breaks  the  cobweb." 

"  The  kings  of  the  earth  stand  up,  and  the  rulers  take  counsel 
together,  against  the  Lord  and  against  his  anointed,  saying,  let  us 
break  their  bonds  asunder,  and  cast  away  their  cords  from  us.''  And 
therefore  Paul,  who  was  an  excellent  fisher,  and  had  throughly  con- 
verted many,  caught  but  a  piece  of  King  Agrippa.  So  the  text, 
'■Almost  thou  persuadest  me  to  become  a  Christian ;"  almost  is  a  great 
deal  for  so  great  a  person  ;  "  for  not  many  noble,  not  many  mighty, 
not  many  wise  men  after  the  flesh  are  called."  One  Gamaliel  or  two 
may  be  caught  among  the  wise,  some  few  Zachees  among  the  rich, 
haply  Nicodemus  among  the  Pharisees,  a  Centurion  among  the 
^ig^^ty,  a  Theophilus  among  the  noble ;  more  would  be  caught,  if 
they  were  not  too  great  to  be  taught.  It  was  once  said  by  a  re- 
verend father  boldly,  the  king's  chaplains  are  of  the  closet,  and 
they  must  keep  his  faults  close.  The  least  sins  of  the  greatest  are 
like  Mount  Sinai,  which  may  not  be  touched.  And  this  I  take  to 
be  the  true  reason  why  princes  are  venison  in  heaven,  a  rare  dish, 
and  why  so  tyrannous  on  earth,  as  our  chronicles  of  Ethelred, 
"  cruel  in  youth,  close  in  manhood,  base  in  his  end."     Malms. 


THE   FIFTH   SUNDAY   AFTER   TRINITY.  625 

Lastly,  some  fishes  are  such  minnums  as  that  they  dare  not  be 
taken :  albeit,  they  wish  well  unto  the  fishers  and  their  fishing  ; 
yet  they  fear  to  come  near,  lest  their  hooks  hurt  them.  If  any 
persecution  arise  for  the  truth  in  the  ship,  instantly  they  slip  out 
of  the  net  again.  Now  three  sorts  of  men  ought  to  be  great  ven- 
turers, a  soldier,  a  husbandman  and  a  merchant.  Every  Christian 
is  God's  soldier,  promising  in  holy  Baptism  to  fight  under  Christ's 
banners  against  the  world,  the  flesh  and  the  devil.  He  must  there- 
fore sufi"er  afiiiction,  as  a  good  soldier  of  Jesus  Christ.  Every 
Christian  is  an  husbandman  in  God's  field,  he  must  therefore  ven- 
ture his  seed  ;  for  "  he  that  observeth  the  winds  shall  not  sow,  and 
he  that  regardeth  the  clouds  shall  not  reap."  Every  Christian  is  a 
factor  in  God's  business,  Luke  xix.  13 ;  "  Negotiate  till  I  come,'' 
he  must  not  therefore  fear  to  put  out  his  talent  for  his  master's 
advantage.  But  howsoever  some  fishes  are  too  great  and  some  too 
little,  some  too  subtle,  some  too  silly ;  yet  we  must  launch  out  into 
the  deep  and  let  slip  our  nets.  It  is  Christ's  injunction,  and  we 
must  obey.  Such  as  say  they  will  not  preach,  because  they  see 
little  fruit  of  their  labours,  are  troubled  with  that  God  gave  them 
no  charge  of;  and  leave  that  undone,  God  charged  them  with. 
And  haply  some  fault  may  be  found  in  the  fishers  also  that  nothing 
is  taken,  and  that,  as  we  may  gather  out  of  the  text  in  four  respects : 

1.  When  they  do  not  fish  in  a  good  place :  namely,  when  they 
do  not  launch  out  into  the  deep. 

2.  When  they  do  not  fish  with  good  nets,  but  broken. 

3.  When  they  do  not  fish  in  a  good  time :  to  wit,  in  the  night, 
and  not  in  the  day. 

4.  When  they  do  not  fish  at  Christ's  command :  in  verbo  Jesu. 
First,  the  fishers  of  men  ought  to  launch  into  the  deep,  opening 

unto  the  people  great  mysteries  of  godliness,  1  Tim.  iii.  16,  speak- 
ing unto  the  soul  and  conscience.  The  multitude,  and  most  for  the 
multitude  sake,  give  passage  rather  to  that  which  is  superficial, 
than  unto  that  which  is  substantial ;  our  time  resembling  a  river, 
or  stream,  which  carrieth  down  unto  us  that  which  is  light  and 
blown  up,  but  sinketh  all  that  which  is  weighty  and  solid ;  and  so 
while  Peter  fishes  in  the  shallow  plashes  of  morality,  not  in  the 
deep  places  of  Divinity,  no  marvel  if  his  taking  be  small.  The 
flant  and  froth  of  a  fair  phrase,  without  soundness  of  argument 
and  depth  of  judgment,  is  like  the  first  letter  of  a  patent,  or  limered 
book,  which,  though  it  hath  flourishes  at  large,  yet  is  it  but  a  letter, 
and  by  reason  of  those  curious  ornaments,  not  so  well  read  as 
another  plain  character.     Pygmalion's  frenzy  is  a  good  emblem  of 


626  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

this  vanity,  for  words  are  but  the  images  of  matter ;  and  except 
they  have  life  of  profoundness  and  quick  invention,  to  fall  in  love 
■with  them,  is  all  one  as  to  fall  in  love  with  a  picture. 

Secondly,  the  fishers  of  men  catch  little  when  they  fish  with 
broken  nets,  and  such  are  they  who  teach  learnedly  and  live  lewdly : 
their  accurate  speech  haply  doth  inclose  many,  but  their  ill  example 
presently  maketh  holes  in  the  net,  and  so  they  seldom  draw  men 
out  of  darkness  into  light,  out  of  the  gulf  of  the  dead  sea  into  the 
land  of  the  living ;  and  therefore  they  must  wash  their  nets,  as  the 
fishers  here,  and  mend  them,  as  James  and  John  elsewhere. 

Thirdly,  when  they  fish  in  the  night,  that  is,  in  the  darkness  of 
their  ignorance,  not  in  the  light  of  Holy  Scripture.  They  would 
be  Doctors  of  the  Law,  and  yet  understand  not  what  they  speak, 
neither  whereof  they  affirm.  Or  when  they  do  not  observe  the  best 
hint  and  time  ;  for,  if  Peter  will  have  any  fish,  he  must  cast  out  the 
net  on  the  right  side  of  the  ship :  he  must  divide  the  word  of  truth 
aright  and  teach  dexterously. 

Lastly,  when  they  do  not  fish  in  the  word  and  in  the  name  of 
Jesus.  "I  have  not  sent  these,  (saith  the  Lord)  yet  they  ran  ;  I 
have  not  spoken  to  them^  and  yet  they  prophesied."  He  that  is 
God's  ambassador  must  not  deliver  his  own  errand,  but  the  words 
of  God  in  the  name  of  God ;  for  this  (as  one  notes)  is  to  cast  out 
the  net  on  the  right  side  of  the  ship. 

"  They  inclosed  a  great  multitude  of  fishes."  Here  we  may  note 
Christ's  exceeding  goodness  and  wisdom.  Goodness,  in  paying  to 
Peter  so  great  a  fare  ior  his  ship.  Wisdom,  for  that  he  called  a 
fisher  by  this  extraordinary  draught  of  fish,  as  he  did  the  star- 
gazing-wife,  by  a  star,  Matth.  ii. 

"But  their  net  broke."  St.  Peter's  fishing  at  the  right  side  of 
the  shipj  John  xxi.  6,  is  a  type  of  the  Church  triumphant :  for 
God's  elect  are  said  to  stand  at  his  right  hand ;  but  his  fishing  here 
doth  represent  the  Church  militant,  the  draw-net  whereof  encloseth 
all  kinds  of  things,  the  bad  with  the  good,  and  therefore  schismatics 
and  heretics  break  the  net  and  slip  away;  but  the  Lordknoweth  his, 
and  no  man  shall  "  pluck  them  out  of  his  hand ;"  "  the  net  broke,  but 
none  escaped,"  as  Venerable  Bede  notes  upon  the  place.  The  repro- 
bate may  break  the  net,  but  not  one  of  God's  elect  shall  perish. 

"And  they  beckoned  to  their  fellows  which  were  in  the  other 
ship,  that  they  should  come  and  help  them,  and  they  came."  It 
is  observed  truly,  that  the  people  are  like  the  sea,  and  the  preachers 
are  like  the  wind ;  as  the  sea  of  itself  would  be  quiet  if  the  winds 
did  not  move  and  trouble  it,  so  the  people  would  be  tractable  and 


THE   FIFTH   SUNDAY  AFTER   TRINITY.  627 

peaceable,  if  seditious  orators  did  not  set  tliem  in  agitation.  When 
■we  desire  they  should  draw  with  us,  they  pull  from  us ;  if  we  pull 
one  way  and  they  draw  another  way,  how  shall  we  fill  the  ship  with 
fish,  the  Church  with  converts  ?  It  is  confessed,  at  the  least  professed 
on  each  side,  that  both  of  us  are  partners  and  have  share  in  the  fish  ; 
and  yet,  because  we  first  beckoned  and  called  them  to  us,  and  they 
want  power  to  fetch  us  to  them  ;  either  they  draw  not  with  us,  or 
else  they  draw  against  us :  and  this  (as  one  said)  is  a  plain  quarrel 
between  discretion  and  stomach.  If  peace-makers  are  blessed, 
assuredly  such  as  plant  by  writing,  and  water  by  speaking,  the 
bitter  roots  of  contention  among  us,  are  most  accursed.  Avicenna 
reports  out  of  Rufus,  an  ancient  physician,  that  there  was  a  young 
maid,  who,  being  fed  and  nourished  long  time  with  poison,  lived 
herself  in  perfect  health,  and  yet  heir  venomous  breath  infected  all 
those  who  came  nigh  her.  Our  schismatics  haply  find  no  great 
annoyance  in  their  own  estate,  yet  their  breath  undoubtedly  poi- 
soneth  others  of  more  weak  judgment.  For,  alas,  what  shall  silly 
fish  do,  when,  as  they  see  St.  Andrew  row  to  the  north,  and  St. 
Peter  call  unto  the  south :  when  they  supplant  one  another  who 
should  support  one  another  ? 

When  Job  understood  that  his  enemies  were  encamped  both 
before  and  behind  him,  he  divided  his  army  between  himself  and 
his  brother  Abishai,  with  this  direction :  "  If  the  Aramites  be  stronger 
than  I,  thou  shalt  help  me,  but  if  the  children  of  Ammon  be  too 
strong  for  thee,  I  will  come  to  succour  thee."  So  likewise  I  would 
to  God,  our  partners  in  St.  Andrew's  boat  would  assist  us  in  St. 
Peter's  ship  against  atheists,  and  our  help  should  never  be  want- 
ing unto  them  against  the  Papists.  0,  that  all  our  armies  and  forces 
once  might  be  combined  against  our  common  adversaries  !  If  it  be 
possible  (good  Lord)  let  there  be  peace  between  the  messengers  of 
peace,  the  fishers  of  men,  that,  helping  one  another  mutually,  both 
ships  may  be  filled  with  fishes,  until  they  be  ready  to  sink.  The 
Gospel  and  Epistle  meet  here ;  for  this  precedent  of  unity  doth 
excellently  gloss  the  text  in  the  Epistle,  "  Be  ye  all  of  one  mind 
and  of  one  heart,  loving  as  brethren." 

'*  When  Simon  Peter  saw  this,  he  fell  down  at  Jesus'  knees,  say- 
ing, Lord  go  from  me,  for  I  am  a  sinful  man."  If  Peter  were  so 
great  a  sinner,  he  should  rather  have  desired  to  keep  with  him  his 
Saviour,  for  the  sick  need  a  physician :  and  therefore  some  think 
that  he  spoke  this  out  of  amazement,  as  not  well  considering  what 
he  said ;  others,  that  it  is  an  humble  speech  of  a  true  contrite,  like 
to  that  of  the  Centurion,  Matth.  viii.  8.  "Master,  I  am  not  worthy 


628 


THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 


that  tliou  shouldst  come  under  my  roof."  Hence  all  men,  espe- 
cially the  fishers  of  men,  may  learn,  when  any  good  is  done  by 
their  ministry,  not  to  magnify  themselves,  but  glorify  God.  For 
howsoever  Paul  plant  and  Apollos  water,  only  God  giveth  increase : 
say  Avith  Peter  humbly,  "Lord,  go  from  me,  for  I  am  a  sinful  man," 
that  God  may  speak  to  thy  soul  comfortably,  fear  not.  Concerning 
the  words  of  Christ,  "henceforth  thou  shalt  catch  men,"  see  Gospel 
on  St.  Andrew's  Day. 


Rom.  vi 


Saint  Paul  in  this  chapter 
moves  a  question,  and  makes 
an  answer.  The  question  is : 
"  Shall  we   continue  in  sin  -: 
that  grace   may   abound  ? ' 
unto  which  he  doth  answer 


THE  EPISTLE. 

"Know  ye  not,  that  all  we,  ivliieh  are  haptized  in  Jesus 
Christ,  are  baptised  to  die  with  him,"  ^c. 

'  1.  With  an  absit,  "God  forbid :  for  the 

grace  of  God  appearing,  teacheth 

us  that  we  should  deny  ungodliness 

and  worldly  lusts." 

With  an  argument,  '■■'  How  shall  we, 

that  are  dead  to  sin,  live  therein?" 

A  dead  nature  cannot  work  :  such 

then,  as  are  dead  to  sin,  may  not, 

yea,  cannot,  as  dead,  live  in  sin.  So 

the  Church  in  the  Canticles :  "I  have 

put  off  my  coat,  how  shall  I  put  it 

on  ?   I  have  washed  my  feet,  how 

shall  I  defile  them  again  ?  " 

f  Past,  as  being  dead  and  buried  to  sin, 

TT  1  .  '       which  is  our  mortification. 

He  proves  his  reason  \^  ^  n  •       •  ^•c^       -l-  ^ 

,  1   .  .     ^  !  Present,  as  walking  m  a  new  lile,  which 

is  our  vivification. 

Future,  believing  that  we  shall  live  with 

him  also,  which  is  our  glorification. 

Begun,  which  is  our 

dying  to  sin,  ver.  3. 


I 


to  be  good,  in  respect  of<( 
our  life 


r  Mortification 


( 


Continued  and  in- 
creased, which  is 
our  burial,  ver.  4. 


Or  as  others,  he  doth  argue 
from  the  fruit  and  end  of  holy 
Baptism:  namely, repentance,  "^  Vivification,    which   is    our   arising 
consisting  in  from  dead  works,  and  living  unto 

God  in  newness  of  life. 

"  Know  ye  not."     Hence  we  may  learn,  that  in  Paul's  age  the 


THE    SIXTH    SUNDAY   AFTER   TRINITY.  629 

people  "well  understood  tlie  doctrine  of  the  Sacraments,  and  other 
mysteries  of  holy  belief.  The  "which  as  it  doth  utterly  condemn 
the  carnal  Gospeller's  negligence,  so  confute  sufficiently  the  learned 
Papist's  opinion  of  ignorance  ;  for  it  is  not  as  they  fondly  conceive, 
the  mother  of  devotion,  but  as  the  Council  of  Toledo  determined, 
"  a  grandame  of  all  error."  It  is  our  duty  so  to  learn  Christ,  and 
grow  in  knowledge,  as  that,  being  asked  a  reason  of  our  hope,  we 
may  give  up  a  verdict  without  an  ignoramus  :  as  St.  Peter  exhorteth 
in  his  first  Epistle,  chap.  3,  ver.  15.  And  Gregory  the  Great, 
sitting  in  St.  Peter's  chair,  says,  "  those  who  are  ignorant  of  the 
things  of  God,  shall  not  be  known  by  God." 

"Baptized  in  Jesus  Christ."  AVe  may  not  here  collect  with  Am- 
brose, that  it  is  sufficient  to  be  baptized  in  the  name  of  Christ, 
without  any  mention  of  the  Father  'and  Holy  Ghost.  For  to  be 
baptized  in  Christ,  is  to  be  baptized  according  to  Christ's  institu- 
tion, and  that  is,  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.  Not  implied  only,  but  expressed  also  :  for  as  the 
matter  of  Baptism,  so  likewise  the  form  must  be  sensible.  See 
Lomb.  4.  sent.  dist.  3.  §  de  forma  baptismi.  Thom.  ab  Argentin. 
Altissiodor.  et  reliquos  scholast.  ibid.  Aquinat.  ubi  in  margine. 
Mel.  can.  loc.  Theolog.  1.  6.  c.  8.  Bellar.  de  Sacramento  Baptismi, 
cap.  3.  §  prfeter  hos  errores.  Apostol.  Can.  49  et  50.  apud  Balsa- 
mon.  fol.  119. 

Or,  as  others,  to  be  baptized  into  the  death  of  Christ,  is  to  be  bap- 
tized in  the  faith  of  his  death  ;  or,  as  Paul  expounds  himself,  to  be 
"baptized  into  the  similitude  of  Christ's  death."  He  speaks  not  of 
the  form  of  baptism,  but  of  our  conformity  to  Christ  by  baptism. 
For  "all  that  are  baptized  into  Christ,  have  put  on  Christ:  every- 
where bearing  about  in  their  body  the  dying  of  the  Lord  Jesus." 

Now  the  custom  in  old  time  was  to  dip,  and  as  it  were  to  dive 
the  whole  body  of  the  baptized  in  the  water,  as  may  be  shown  in 
the  monuments  of  the  Ecclesiastical  histories,  Magdeburg,  as  also 
by  the  register  of  God's  own  record ;  for  John  the  Baptist,  is  said 
to  have  baptized  in  Enon  beside  Salim,  "  because  there  was  much 
water  there."  And  St.  Luke  reports.  Acts  viii.  38,  39,  that  the 
great  Eunuch  of  Ethiopia  went  into  the  water,  and  came  out  of  the 
water  at  his  baptism.  For  this  cause  the  sacred  fonts  in  our 
Churches  are  so  large,  that  the  minister,  at  his  discretion,  accord- 
ing to  the  temper  of  the  weather,  and  the  strength  of  the  child, 
might  either  dip  it  into  the  water,  or  else  pour  water  upon  it.  For 
charity  and  necessity  may  dispense  with  ceremonies,  and  mitigate 
the  rigour  of  them  in  equity. 


630 


THE   OFFICIAL   CALEXDAR   OF   THE   CnURCn. 


This  immersion  in  the  Primitive  Church  (as  the  Doctors  observe, 
Tertuh,  Aug.,  Greg.  Nyss.)  Tvas  threefold,  to  signify  the  three 
persons  in  Holy  Trinity,  God  the  Father,  God  the  Son,  God  the 
Holy  Ghost ;  as  also  that  Christ  continued  in  the  grave  three  days. 
August,  citat.  in  Decret.  dist.  4 ;  Lombard,  lib.  4.  sent.  dist.  3.  § 
de  immersione ;  Thorn,  part.  3.  qusest.  66.  art.  8  ;  Bellar.  de  Sacra- 
mento Baptismi,  c.  26.  §  quarta  est.  Or  as  Durandus  addeth  fur- 
ther, to  show  that  in  Baptism  we  are  cleansed  from  three  sorts  of 
sin ;  to  wit,  offences  in  thought,  word  and  deed.  But  when  the 
wicked  Arians  abused  this  ancient  ceremony,  to  prove  three  natures 
in  the  Trinity  (not  as  the  Catholics,  intimating  three  persons,  and 
name  one  God,  according  to  Christ's  own  form  :  Baptize  them  in  the 
name,  not  in  the  names  ;  "for  the  name  is  one,  the  Divinity  one,  "Am- 
bros.)  Greg,  ep.,  "it  pleased  the  Church  in  process  of  time  to  change 
this  order,  and  instead  thereof  to  use  but  once  dipping  only."  "Where 
note  by  the  way,  that  ancient  and  Apostolical  traditions,  according 
to  the  present  occasions  of  the  Church,  are  alterable.  Canus  loc. 
Theol.  lib.  3,  cap.  5.  See  Dr.  Morton's  appeal,  lib.  2.  cap.  25,  sect.  10. 


This  once  dipping 
hath  three  parts : 


'Putting  into  the  water,  noting  the  mortifica- 
tion of  sin  by  the  power  of  Christ's  death : 
"  Know  ye  not,  that  all  we  which  have  been 
baptized  in  Jesus  Christ,  are  baptized  to  die 
with  him  ?  Our  old  man  is  crucified  with 
him  also,  that  the  body  of  sin  might  be 
utterly  destroyed.'' 
Continuance  in  the  water,  insinuating  the 
burial  of  sin,  to  wit,  a  continual  increase  of 
mortification  :  "We  are  buried  with  him  by 
Baptism  for  to  die." 
Coming  out  of  the  water,  confirming  our 
spiritual  vivification  to  newness  of  life,  in 
all  holiness  and  righteousness,  obtained  by 
the  power  of  Christ's  resurrection.  "  Like 
as  Christ  was  raised  from  death  by  the  glory 
of  the  Father,  even  so  we  should  walk  in 
a  new  life  ;  for  if  we  be  grafted  in  death 
like  unto  him,  even  so  shall  we  be  par- 

l^     takers  of  the  holy  resurrection." 


The   sum  of  all  is,  that  by  Baptism  we  die  to  sin,  and  live  to 
God  ;   our  death  and  burial  is,  in  respect  of  sins,  imputation  and 


THE   SIXTH   SUXDAY  AFTER   TRINITY.  631 

efficacy.  First,  in  respect  of  imputation.  For  albeit  some  relics  of 
the  old  Adam  remain  in  the  new  man,  yet  all  his  offences  are 
coTered,  ''  there  is  no  condemnation  unto  such  as  are  in  Christ." 
As  for  sin's  efficacy,  ■whereas  in  the  unrcgenerate,  the  motions  of 
sin  have  force  to  bring  forth  fruit  unto  death,  Rom.  vii.  5,  "  he 
that  is  born  of  God  sinneth  not."  He  doth  not  live  to  sin,  but  to 
Christ,  who  died  for  his  sin.  "  Thus  I  live,"  saith  Paul,  "  yet  not  I, 
but  Christ  liveth  in  me." 

Our  corrupt  state,  subject  to  sin  and  concupiscence,  is  called  "the 
old  man:"  but  our  person,  reformed  by  and  in  Christ,  is  termed 
*'  the  new  man."  I  live  indeed  in  the  flesh  but  not  through  the 
flesh,  or  according  to  the  flesh  ;  for  "  I  am  crucified  unto  the  world, 
and  the  world  is  crucified  unto  me."  The  truth  is,  "  I  live  by  faith 
in  the  Son  of  God  :"  or,  as  the  text  here  speaks,  "  I  am  grafted  into 
Christ."  Now  the  graft  doth  not  live  of  itself,  but  by  the  sap  of  the 
stock :  we  are  the  twigs,  Christ  is  the  tree ;  without  him  we  can  do 
nothing,  ''but  in  him  and  through  him,  all  things."  If  then  all 
which  are  baptized  into  Christ,  have  put  on  Christ,  and  are  dead 
with  him,  and  buried  with  him,  and  risen  again  with  him,  I  hold 
the  saying  justifiable,  that  the  "baptized  party  going  into  the 
"water  of  holy  baptism  foul,  cometh  out  of  it  clean."  So  says  St. 
Agustine:  "  the  laver  of  regeneration  purges  from  the  condemnation 
of  all  sins  which  human  nature  entails,  or  iniquity  has  contracted." 

So  Lactantius,  "  the  candidate  comes  forth  from  the  pure  waters 
washed,  the  old  offence  is  purged  away  in  the  new  stream."  So 
Paulinus,  "  the  parental  priest  brings  forth  from  the  sacred  font, 
infants  white  in  body,  in  heart,  in  dress." 

[Note.  In  order  to  understand  the  expressions  quoted  above, 
"offence,"  "condemnation,"  "white,"  &c.,  in  the  sense  in  which  our 
author  designed  them,  they  must  be  confined  to  the  benefits  which  arise 
from  the  judicial  imputation  of  Christ's  righteousness  to  believers 
and  to  their  children;  so  that  although  they  are  no  longer  under 
the  wrath  of  God,  but  in  a  state  of  grace,  yet  they  are  by  no  means 
characterized  by  inherent  purity  and  perfection,  but  they  must, 
"through  much  tribulation,  enter  the  kingdom  of  heaven,  and 
patience  must  have  her  perfect  work,  that  they  may  be  perfect  and 
entire,  wanting  nothing."  Nor  is  baptism  the  instrument  which 
places  the  candidate  within  the  benefits  of  the  covenant  of  grace, 
but  the  external  part  of  baptism,  i.  e.  the  water  and  the  formula,  is 
only  the  seal,  and  the  internal  part,  i.  e.  the  spiritual  grace,  is  the 
result  of  the  covenant  of  faith,  made  with  the  believer  and  his  off- 
spring, being  yet  unbaptized ;  yet  sealed  and  signified  to  Abraham 


632  THE    OFFICIAL    CALENDAR    OP    THE    CHURCH. 

and  his  seed  by  circumcision,  and  to  the  Christian  and  his  seed  by 
baptism ;  which  covenant  accounts  us  righteous  for  Christ's  sake, 
and  makes  us  righteous  by  the  influences  of  the  indwelling  Spirit, 
whicli  abides  with  us  until  we  have  "  perfected  holiness  in  the  fear  of 
God."  Thus,  as  our  author  says,  "justifying  righteousness  is  per- 
fect, but  not  inherent;  sanctifying  righteousness  is  inherent,  but 
not  perfect ;  and  glorifying  righteousness  is  both  inherent  and  per- 
fect."   S.] 

For  this  sacrament,  as  Aquine  speaks,  is  a  commemoration  of 
Christ's  Passion,  which  is  past,  a  demonstration  of  his  grace,  which 
is  present,  and  a  prognostification  of  his  glory,  which  is  future. 


THE  GOSPEL. 

Matt.  v.  20. — "  Except  your  righteousness  exceed  the  righteous- 
ness of  the  Scribes  and  Pharisees,  ye  cannot  enter  the  kingdom  of 
heaven,''  ^-c. 

This  Gospel  has  two  parts,  a  general  proposition,  "  except  your 
righteousness,"  &c.,  and  a  particular  exposition,  "ye  have  heard 
that  it  was  said  unto  them  of  old  time,"  &c. 

In  the  proposition  observe  three  points.  1st.  That  we  cannot 
enter  the  kingdom  of  heaven  without  righteousness;  for  "without 
shall  be  dogs,  enchanters,  and  whoremongers  :"  "  they  that  do  such 
things  shall  not  inherit  the  kingdom  of  God."  A  Christian  by 
good  works  ought  to  manifest  his  faith  unto  God,  his  neighbor,  and 
his  own  soul.  2ndly,  this  righteousness  ought  to  be  our  own 
righteousness,  and  not  others'.  "  The  soul  that  sinneth,  it  shall 
die ;"  "the  son  shall  not  answer  for  the  fault  of  the  father,  nor  the 
father  bear  the  iniquity  of  the  son ;  but  the  righteousness  of  the 
righteous  shall  be  upon  him." 

The  papist  affirms  that  the  Church  has  a  treasury  of  good  works, 
to  be  disposed  of  at  the  Pope's  discretion. 

Christ  here  sings  another  note  to  his  disciples,  "  except  your 
righteousness,"  &c.,  insinuating  that  we  cannot  enter  heaven's  gate 
without  a  righteousness  in  ourselves,  although  it  be  not  of  ourselves. 
A  justice  not  of  our  parents,  or  of  our  pastors,  or  of  any  friend 
living  or  saint  dead;  but  a  righteousness  inherent  in  our  own  per- 
sons, according  to  the  tenor  of  the  scriptures  elsewhere.  God  will 
reward  every  man  according  to  his  works,  and  blessed  are  they  who 


THE   SIXTH    SUNDAY  AFTER   TRINITY.  633 

die  in  tlie  Lord,  "for  their  works  follow  them;"  Rev.  xiv.  13. 
Protestants,  as  Maldonate  and  Stapleton  confess,  affirm  that  justify- 
ing faith  is  operative,  working  by  love.  Roffensis,  as  it  were,  compos- 
ing the  difference,  says,  "  faith,  before  the  birth  of  works,  is  this, 
it  can  justify  when  it  has  not  as  yet  brought  forth  works  ;  for 
although  no  omen  has  yet  appeared,  yet  is  it  pregnant  with  works, 
and  time  alone  is  wanting,  when  it  will  bring  forth."  I  conclude 
this  point  with  Luther's  allegory ;  faith  is  like  St.  John  in  Christ's 
bosom,  possessing  all  the  merits  of  Christ ;  and  good  works  are 
like  St.  Peter  following  his  master.  Here  the  Gospel  and  Epistle 
meet,  our  old  man  is  crucified  and  we  are  dead  to  sin,  that  we  may 
live  to  God  in  righteousness. 

3^dly.  This  evangelical  righteousness  must  exceed  the  Pharisaical 
jusfice.  Such  as  have  Christ  himself  as  their  tutor  should  surpass 
all  others  in  Christian  learning  and  religious  duties. 

S  Contrition. 
Faith. 
Invocation.    " 
Consolation. 
We  shall  best  understand  this  general  axiom  by  Christ's  particu- 
lar instance  :  '^  thou  shalt  not  kill." 

He  first  shows  the  defect  of  the  Pharisees'  interpretation,  and  then 
delivers  his  own  construction.  The  Pharisees  did  understand  thig 
of  the  violent  outward  act  only ;  but  Christ  intimates  that  God 
requires  truth  in  the  inward  parts  ;  and  therefore  we  must  abstain 
not  only  from  outrageous  actual  blood  shedding,  but  also  from  the 
first  intentional  internal  motions  of  wrath  and  anger.  "I  say, 
whosoever  is  angry  with  his  brother,"  &c. 

''  Ye  have  heard  that  it  was  said,  Christ  came  not  to  destroy  but 
to  fulfill  the  law."  He  doth  not  here  confound,  but  expound  the 
text  of  Moses  truly,  which  others  had  interpreted  corruptly.  He 
does  not  contradict  or  correct  the  law,  but  confutes  a  false  gloss. 
He  said  not,  "  it  is  written  ;"    but,  ''  it  is  said." 

"(  Of  old  time.''  It  is  not  any  when,  or  unjwJio,  that  may  privilege 
error  or  prejudice  the  truth,  as  Tertullian  says,  no  one  can  proscribe 
the  truth,  neither  lapse  of  time,  nor  rank  of  person,  nor  privilege  of 
■  place,  for  our  Lord  named  himself  not  "usage,"  but  ''truth."  The 
power  of  a  king  is  great ;  if  he  bid  his  subjects  make  war  they  do  it ; 
if  he  say  spare,  they  spare  ;  if  he  bid  them  kill,  they  kill.  The  repute 
of  the  learned  is  likewise  forcible.  Cicero  said,  "  I  would  rather  err 
with  Plato,  than  conceive  the  truth  aright  with  others."  Reverend  anti- 
quity prevaileth  also.     For  we  may  "  not  remove  the  ancient  land- 

42 


634  THE   OFFICIAL   CALENDAR    OF   THE    CHURCH. 

marks ;"  or,  as  Paul  to  Timothy,  "  Keep  that  which  is  committed  to 
thee,  eschewing  profane  novelties  of  fable."  Vincent  observes,  "  he 
says  not  ancient  things,  but  novelties ;  antiquity  is  to  be  held,  novelty 
to  be  shunned;  antiquity  is  sacred,  novelty  profane."  This  occasioned 
one  to  say,  "I  am  an  enemy  to  novel  opinions,  but  a  friend  to  old 
books."  Yet,  when  old  doctors  in  old  time  did  err,  Christ  had  a  hut 
for  them ;  "  it  was  said  unto  them  of  old  time,  but  I  say,"  &c.  "  The 
truth  is  greater  and  stronger  than  all."  1  Ecs.  iv.  35.  I  write  not 
this,  as  if  truth  and  antiquity  were  at  variance  ;  for  Christ  in  mend- 
ing the  gloss,  which  was  old,  restored  the  law,  which  was  older. 

,,.,  .  .,1    /Negative,  showing  what  we  should 

'' VVhosoever    is    angry  with  V        ,  ■■  oo 

1  not  do  :  V.  2". 
his    brother    unadvisedly;"  </.  ».        /.        ,      .         ,    ^        i      u 
„,    .    ,  .,.      .         ,'    ^Aflirmative,  showing  what  we  should 

Christ's  exposition  is  partly  ^  ^^^  ^  ^_^  ^^^...^  ^4.  28. 

In  the  negative  part  we  note  three  degrees  of  sin,  and  three  of 
punishment.  The  degrees  mentioned  against  the  law  "thou  shalt 
not  kill,"  are  angry  thoughts,  scornful  gestures,  and  opprobrious 
words.  The  degrees  of  punishment  are,  the  judgment,  the  council 
and  hell  fire. 

First,  concerning  anger.  St.  Jerome  says,  "  to  strip  men  of 
passions,  is  to  unman  them."  David  and  Paul,  advising  us 
to  "  be  angry  and  sin  not,"  allow  what  is  natural,  and  condemn 
what  is  culpable.  Christ  here  sets  down  two  rules  for  governing 
our  anger.  1st.  Concerning  its  object ;  we  must  not  be  angry  with 
a  "brother."  2d.  The  maner  and  measure;  we  must  not  be  trans- 
ported with  this  affection  "unadvisedly." 

By  brother  here,  Christ  meaneth  a  brother  in  the  largest  sense ; 
for  as  every  man  is  our  neighbour,  so  likewise  here,  our  brother. 
We  may  be  justly  displeased  with  the  fault  of  a  brother,  but  not 
with  his  person.  The  Ministers  of  the  State  may  kill,  but  not  upon  any 
private  grudge  ;  for  the  common  good,  destroying  one  to  save  many. 

"  Unadvisedly."  We  may  not  begin  without  a  cause,  nor  con- 
tinue beyond  measure.  We  must  be  slow  to  wrath  and  soon  ap- 
peased. James,  i.  19 ;  Eph.  iv.  26.  It  is  an  old  proverb  that 
"  every  man  is  either  a  fool  or  a  physician ;"  so  likewise  in  this  re- 
spect, either  a  devil  or  a  divine  ;  a  devil,  if  he  neglect,  a  Divine,  if 
he  take  heed  to  his  own  choleric  disposition.  Let  us  also  abandon 
all  our  uncharitable  suspiciousness.  Lei  us  also  consider  God  in 
his  mercy,  who  forgiveth  us  much,  and  shall  we  not  forgive  our 
brother  a  little  ? 

When  a  railing  fellow  did  revile  Pericles  all  day,  and  followed 
him  home  to  his  gate  at  night,  Pericles  answered  him  not  a  word, 
but  commanded  a  servant  to  light  a  torch  and  escort  the  brawler  to 


THE    SIXTH    SUNDAY   AFTER   TRINITY.  635 

his  own  house.  Shall  heathen  people  go  beyond  us  that  profess 
Christ,  and  that  in  a  point  of  Christianity  ?  Shall  reason  prevail 
more  with  them  than  religion  with  us  ?  The  Father  of  mercies, 
and  God  of  all  grace  forgives  our  sins  of  ignorance,  sins  of  in. 
firmity,  sins  of  malice,  sins  of  riper  years,  sins  of  youth,  open 
sins,  hidden  sins ;  and  therefore,  being  followers  of  God,  as  dear 
children,  if  a  brother  offend  in  ignorance,  we  should  overlook  it, 
if  in  infirmity,  forbear  it,  if  in  malice,  forget  it ;  however  he  sin, 
we  should  forgive  it,  being  merciful  as  our  heavenly  Father  is 
merciful* 

Let  us  also  remember  God's  all-seeing  Providence,  to  which,  if 
we  do  not  yield  in  all  humility,  we  are  not  so  much  angry  with 
men  as  displeased  with  God.  He  disposeth  of  libels,  slanders,  and 
all  scandalous  actions  of  the  bad,  to  try  the  patience  and  faith  of 
such  as  are  good.  "  Every  act  of  the  impious  is  ordained,  by  the 
Great  God,  for  some  use  to  the  saints  :  those  who  live  wickedly 
by  his  permission,  are  disposed  of  justly  by  his  judgment."  Aug. 
It  is  reported  in  sacred  history,  that  a  certain  man  drew  a  bow 
ignorantly,  and  smote  the  King  of  Israel  between  the  joints  of  his 
brigandine  :  the  poor  man  shot  at  random  ;  but  the  Lord  so  di- 
rected his  arrow  that  it  fell  upon  wicked  Ahab.  In  like  manner, 
when  our  adversaries  shall  "  whet  their  tongues  like  a  sword,  and 
shoot  out  their  arrows,  even  bitter  words,"  we  must  acknowledge 
that  these  darts  are  guided  by  God's  Providence  to  hit  us.  As 
David  said  of  railing  Shimei,  '*  Suffer  him  to  curse,  for  the  Lord 
liath  bidden  it ;  it  may  be  that  the  Lord  will  look  upon  my  affliction, 
and  do  me  good  for  his  cursing  this  day."  We  are  not  to  con- 
sider so  much  how  wicked  they  be,  by  whom  we  suffer,  as  how  just 
He  is,  who  disposeth  of  their  wickedness.  It  comes  not  without 
merit,  for  God  is  just  ;  nor  without  measure,  for  He  is  good. 

The  next  care  must  be  that  our  anger  continue  not  too  long,  so 
as  to  hinder  or  lessen  any  duty  of  godliness  or  charity.  ''  Let  not 
the  sun  go  down  upon  thy  wrath."  To  this  purpose  philosophers 
and  divines  have  given  us  an  excellent  rule,  i.  e.  "  that  we  do 
nothing  suddenly,  while  anger  stirreth  in  us ;"  for  rash  anger  is  a 
bad  agent,  and  a  worse  counsellor.  He  that  acteth  or  plotteth  any- 
thing in  heat,  commonly  repents  in  cold  blood.  "  The  end  of  anger, 
is  the  beginning  of  repentance."  Seneca.  Frederick,  the  Duke 
of  Saxony,  when  he  was  angry,  would  shut  himself  up  in  his  closet, 
and  let  none  approach  him  till  he  had  mastered  his  passion.  Basil 
the  Great  abstained  three  years  from  writing  against  Eustatius, 
lest  in  heat  and  haste  he  might  play  the  ruffian  with  his  pen. 


636  THE   OFFICIAL   CALENDAR   OF  THE   CHURCH. 

Arcliitas  said,  he  would  have  corrected  his  servant,  but  he  himself 
Tvas  angry. 

That  anger  arise  not  in  others  towards  us,  unadvisedly,  let  us  ob- 
serve the  precept  of  St.  Paul,  "  study  to  be  quiet,  and  meddle  with 
your  own  business."  The  contention  of  the  Church  hath  been  bred 
by  the  fond  intermeddling  with  the  minister's  oflfice,  while  busy- 
bodies  have  spent  all  their  time  disputing  what  should  be,  not 
considering  in  the  meanwhile  what  themselves  are. 

The  pelican,  finding  a  fire  nigh  her  nest,  and  fearing  danger  to 
her  young,  sought  to  blow  it  out  with  her  wings,  until  she  burnt 
them,  and  made  herself  a  prey  to  her  unwise  pity  :  so  they  who 
indiscretely  meddle  with  the  flame  of  contention  kindled  in  the 
Church,  rather  increase  than  quench  it.  I  had  rather  afar  ojQT  be- 
wail the  fire,  than  stir  the  coals.  I  grudge  not  my  ashes  to  it  if 
they  might  abate  the  burning :  but  since  it  is  increased  daily  by 
partaking,  I  will  behold  it  with  sorrow,  and  meddle  no  otherwise 
than  by  prayers  to  God,  and  entreaties  to  men,  seeing  my  own 
safety  and  the  peace  of  the  Church  in  the  freedom  of  my  thought 
and  the  silence  of  my  tongue. 

''  Whoso  saith  to  his  brother,  racha."  As  there  is  gradation  here, 
"racha"  must  be  placed  between  secret  anger  and  open  railing; 
Racha,  therefore,  is  an  interjection  or  broken  speech  of  an  angry 
mind,  breaking  out  and  betraying  itself  somewhat,  but  not  fully, 
in  token  of  mislike.  Whereof  there  be  divers  in  every  language, 
as  "tush,"  "fie,"  "pish,"  in  ours.  It  also  shows  itself  in 
scornful  gesture  of  contempt ;  as  in  the  countenance,  in  angry 
looks,  and  mocks ;  and  in  putting  forth  the  finger,  &c.  "  Let  all 
bitterness  and  anger,  and  wrath  and  crying,  be  put  away  from 
you." 

"  Thou  fool."  In  this  one  word  are  forbidden  all  other  oppro- 
brious terms,  as  "knave,"  "dolt,"  "ass,"  &c.,  whereby  we  dis- 
grace the  party,  who  is  our  flesh  and  God's  image,  the  which 
are  the  two  principal  grounds  of  the  law,  "  thou  shalt  not  murder." 
A  superior  may  not  rebuke  sharply,  and  faults  rather  than  men, 
and'  men  only  in  hatred  of  faults,  and  both  in  long  sufi'ering  and 
love.     "  Fathers,  provoke  not  your  children  to  wrath." 

"  The  master  bee  hath  no  sting,  the  greater  power  should  have 
lesser  passion."  Basil.  The  upper  region  of  the  air  is  calm ; 
storms,  engendered  in  the  middle,  break  forth  in  the  lowest. 
Clemency  is  the  virtue  of  kings.  I  find  in  history  that  wise  men 
invented  the  game  of  chess,  to  mitigate  the  cruelty  of  governors, 
in  which  it  is  insinuated  that  the  king  hath  need  of  his  bishops, 


THE   SEVENTH   SUNDAY  AFTER   TRINITY.  637 

of  his  knights,  yea,  of  the  humblest  peasant  that  toileth  in  his 
land.  And  therefore,  as  he  differs  from  his  subject  only  in  use,  not 
in  stuff,  he  must  be  a  common  father  unto  the  people,  never  un- 
advisedly provoking  them  unto  just  indignation  and  anger. 

Concerning  the  degrees  of  punishment ;  among  the  Jews,  a 
small  matter  was  heard  and  decided  by  the  judgment  of  three  men : 
greater  matters  were  determined  in  a  council  of  twenty-three 
judges ;  and  the  greatest  of  all  ended  by  the  sentence  of  seventy- 
one.  Christ's  intent  was  to  show  that,  as  among  men,  so  with 
God,  there  be  different  degrees  of  punishment.  See  Aug.  Serm. 
on  the  Mount.  Lib.  1.  Marlorat,  and  Beza,  in  loc.  Concerning 
"  Gehenna,"  Galatin  de  arcanis,  lib.  vi.  cap.  7.  Euthym.  in  loc. 
Beauxamis  harmon.  tom.  fol.  201:  Jansen.  Concord  cap.  xl.  p.  277 ; 
Specially  Erasmus  in  Matth.  x.  28. 

"If  thou  offerest  thy  gift  at  the  altar,"  &c.  Our , offering  is 
acceptable  when  we  sacrifice  that  which  is  our  own,  with  a  good 
intent  toward  God,  and  love  toward  our  brethren.  First,  we 
must  offer  our  own:  "thy  gift."  He  that  offereth  of  unrighteous 
goods,  makes  a  mock  of  God.  Secondly,  we  must  offer  with  a 
good  intent,  as  having  respect  unto  God's  altar,  and  not  to  the 
commendation  of  men.  If  our  intent  be  single,  directed  to  the 
right  end,  then  all  the  body  of  thy  works  is  acceptable  to  God.  I 
mean  such  an  intent  as  is  begun,  continued,  and  ended  in  a  lively 
faith.  Lastly,  we  must  offer  in  love,  being  reconciled  to  our 
brother,  and  specially  to  the  Catholic  Church,  the  whole  brother- 
hood of  Christian  men,  for  God  expects  and  respects  "mercy 
rather  than  sacrifice."  If  thy  brother  hath  injured  thee,  forgive 
him  and  be  patient.  If  thou  hast  offended  him,  ask  forgiveness 
and  make  satisfaction.  "Leave  thy  gift  before  the  altar :"  Take 
it  not  away,  but  go  thy  way,  not  to  the  priest,  but  to  thy  brother, 
and  being  reconciled,  come  again,  that  thou  mayest  offer  thy  gift 
according  to  God's  good  will  and  pleasure. 

THE  EPISTLE. 
Romans  vi.  xix. — "Z  speak  grossly,  because  of  the  infirmity  of 

your  flesh." 
In  this  exhortation  observe  the  manner,  and  the  matter  thereof. 
I  speak  after  the  manner  of  men,  "  grossly  ;"  not  for  the  matter, 
for  that  is  high  and  heavenly,  but  in  form  and  phrase,  considering 
your  infirmity. 

As  to  the  matter,  he  entreats  you  to  desist  from  uncleanness,  and 
persist  in  righteousness,  and  that  in  regard  to  the  loss  and  shame, 


638 


THE   OFFICIAL   CALENDAR   OF  THE   CHURCH. 


There  are  three 
kinds  of  death  :  of  the 


arising  from  the  one,  v.  xx.  xxi,  and  the  profit  and  honour  en- 
joyed by  the  other,  v.  xx.  xxiii. 

An  epigram,  like  the  bee,  carries  its  sting  in  its  tail,  so  the  main 
strength  of  all  this  text  is  in  the  conclusion  ;  I  therefore  begin  at 
the  end.  "  The  wages  of  sin  is  death,  but  eternal  life  is  the  gift 
of  God,  through  Jesus  Christ  our  Lord."  As  if  the  Apostle  should 
say,  compare  God  with  the  devil,  sanctity  with  sin,  life  with  death, 
and  you  shall  find  that  it  is  better  to  serve  God,  whose  gift  is 
eternal  life,  than  Satan,  whose  wages  for  sin  is  everlasting  death. 

body,  or  natural  death, 
soul,  or  spiritual  death, 
body  and  soul,  or  eternal  death. 
Natural  death  is  common  to  the  good  and  the  bad.    It  is  decreed 
by  heaven  that,  *'  forasmuch  as  all  have  sinned,  all  shall  once  die." 
To  the  reprobate  wicked,  death  is,  in  itself,  the  curse  of  God  ; 
the  very  suburbs  of  hell ;  but  not  so  to  the  dear  children  of  God  ; 
to  them  it  is  rather  a  blessing ;  nothing  else  than  a  bridge  whereby 
we  shall  pass  from  a  valley  of  tears  to  a  paradise  of  joys. 

Sin :  "  how  shall  we  that   are  dead   to  sin 

live  therein?" 
The 'Law:    "I  am  dead   to   the  law."  Gal. 
ii.  19. 

'Active  :  whereby  the  world 
is  dead  to  them,  they  re- 
nouncing the  pomps  thereof 
and  "  accounting  all  things 
but  loss  to  win  Christ." 
Passive :  whereby  they  be 
dead  to  the  world  which 
persecutes  them  for  Christ's 
sake. 

None  of  these  spiritual  deaths  is  the  reward  of  sin,  but  on  the 
contrary  the  gifts  and  graces  of  God.  For  all  such  as  are  dead  to 
the  world  and  sin,  live  to  God.  There  is  then  a  spiritual  death  in 
unbelievers,  and  all  such  as  are  not  led  by  the  spirit  of  God.  For 
as  the  soul  is  the  life  of  the  body,  so  God  is  the  life  of  the  soul. 
When  he  taketh  his  spirit  from  us,  we  walk  in  the  shadow  of  death  : 
as  the  faithful  are  dead  to  sin,  so  the  faithless  are  dead  in  sin  ; 
Math.  viii.  22,  ^igt  the  dead  bury  their  dead  :"  ^.  e.  let  the  spiritu- 
ally dead,  bury  those  which  are  corporally  dead. 

The  third  kind  of  death,  is  death  of  the  soul  and  body,  eternal 
destruction   in  hell  fire;  called  in  holy    Scripture  "the   second 


Spiritual  death  in 
the  faithful  is  three- 
fold :  i.  e.  a  death  of 


The  World  <; 


THE   SEVENTH   SUNDAY  AFTER   TRINITY.  639 

death,"  or  death  after  death.  Of  this  God  says,'"  as  I  live,  I  desire 
not  the  death  of  the  wicked  but  that  he  should  turn  from  his  way 
and  live." 

^<'  The  wages."  The  original  of  this  word  properly  signifies 
"  victuals,"  wherewith  soldiers  were  in  old  time  allured  to  fight. 

"  Sin.''  The  Scriptures  define  sin  "  the  transgression  of  the 
law:"  It  is  either  original  or  actual.  Original  sin  is  the  privation 
of  goodness  and  the  corruption  of  nature,  derived  from  our  first 
parents  Adam  and  Eve,  whereby  the  faculties  of  our  souls  and 
members  of  our  bodies  are  disposed  and  prone  to  sin,  as  David  "  I 
was  shapen  in  wickedness,  and  in  sin  hath  my  mother  conceived 
me."  This  contagion  is  not,  as  Pelagius  imagined,  only  by  imita- 
tion and  example,  but  as  St.  Augustine  has  proved  in  two  books 
against  him,  it  is  by  propagation  from  parents  unto  their  children. 
I  say  from  parents,  however  righteous  and  holy.  "  The  regenerate 
do  not  regenerate,  but  only  generate  their  children  ;  the  olive  tree 
produces  seed  which  grows  up  wild  olive  trees."  Aug.  I  will  not 
curiously  dispute  Avhether  our  souls  are  infected  by  the  contagion 
of  our  bodies,  as  a  good  ointment  by  a  fusty  vessel.  It  is  sufficient 
to  know  that  original  sin,  being  as  a  common  fire  in  a  town,  men 
are  not  so  much  to  search  how  it  come,  as  to  be  careful  how  to  put 
it  out.  For  death  is  the  wages  even  of  this  sin  also,  otherwise  little 
children,  who  never  commit  actual  ofi"ence,  should  not  die.  The 
text  is  plain,  that  all  men  are  by  nature  children  of  wrath."  "By 
the  ofience  of  one  the  fault  came  on  all  men  to  condemnation." 

Yea  but  it  is  hard  and  unjust  that  one  should  be  punished  for  the 
act  of  another.  We  answer  that  Adam  is  not  to  be  considered  as 
a  private  man,  in  this  respect,  but  as  a  public  person,  representing 
all  mankind,  and  therefore  what  good  he  received  from  God,  or 
what  evil  elsewhere,  both  were  common  to  us  with  him.  And  it  is 
just  before  God  and  man.  Before  God,  because  we  receive  more 
benefit  by  the  death  of  Christ,  than  we  did  hurt  by  the  fall  of 
Adam.  "  As  in  Adam  all  die,  even  so  in  Christ  all  are  made 
alive." 

Original  sin  is  the  tree,  actual  sins  are  the  fruits.  There  be 
those  that  affirm  some  sins  to  be  venial,  others  mortal ;  therein 
directly  contradicting  the  text,  which  intimates  that  death  is  the 
reward  of  every  sin,  be  it  never  so  little.  "  Whosoever  shall  keep 
the  whole  law,  and  yet  fail  in  one  point,  is  guilty  of  all."  Jas.  ii, 
10.  He  does  not  indeed  transgress  tho  whole  of  the  law,  yet  he 
breaks  the  whole  law.  The  least  sin,  legally  considered,  is  dam- 
nable, though  evangelically,  the  greatest  is  pardonable.     Sin  in  un- 


G40  THE    OFFICIAL   CALENDAR    OF   THE   CHURCH. 

regenerate  men  is  pregnant,  and  therefore  mortal:  "he  that  be- 
lieveth  not  is  condemned  already;"  but  in  a  regenerate  man  sin 
doth  not  resign  as  a  king,  however  it  rageth  as  a  tyrant,  it  is  not 
admitted  with  plenary  consent,  but  committed,  or  rather  suffered 
with  reluxation  and  grief.  "He  that  is  born  of  God,  sinneth  not ;" 
he  doeth  that  evil  that  he  would  not.  Therefore  such  sins  are 
venial,  according  to  Paul  "there  is  no  condemnation  to  them  that 
are  in  Christ  Jesus,  which  walk  not  after  the  flesh,  but  after  the 
spirit."  In  this  sense,  Luther,  Melancthon,  and  other  Protestant 
Divines  approve  the  distinction  of  mortal  and  venial  sins.  This 
one  point,  understood  aright  is  the  consolation  of  Israel,  and  the 
Christian's  heaven  upon  earth,  as  David  says,  in  Psalm  xxxii,  "Bles- 
sed is  he  whose  unrighteousness  is  forgiven  and  whose  sin  is  covered." 
The  Papists  err  in  making  the  difference,  not  in  respect  of  sinners, 
but  in  respect  of  sins. 

"Eternal  life  is  the  gift  of  God,  through  Jesus  Christ  our  Lord." 
God's  eternal  decree  to  elect  is  without  beginning,  but  it  shall  have 
an  end,  when  we  see  God  face  to  face.  The  possession  of  this 
eternal  life  shall  have  a  beginning  but  no  end ;  "  for  the  just  shall 
shine  as  the  stars  forever  and  ever."  God's  mercy  in  both  hath 
neither  beginning  nor  end,  for  it  is  from  everlasting  to  everlasting." 
There  be  three  kinds  of  life,  correspondent  to  the  three  kinds  of 
death,  and  all  of  them  are  the  gift  of  God,  who  is  the  Lord  of  life. 
The  natural  life  of  the  body  is  God's  gift,  for  "  in  him  we  live  and 
move  and  have  our  being."  The  spiritual  life  of  the  soul,  is  God's 
gift,  for  it  is  the  life  of  Christ  and  of  God  in  us.  Gal.  ii,  20.  Eter- 
nal life  both  of  body  and  soul,  mentioned  in  the  text,  is  taken  for 
the  way  to  life  everlasting:  <'  He  that  believeth  in  the  Son  of  God 
hath  everlasting  life  :"  for  "  it  is  eternal  life  to  know  God,  and 
Jesus  Christ,  whom  he  hath  sent."  And  also  for  the  blessed  estate 
of  God's  elect  in  Heaven.  Both  are  the  free  gift  of  God.  In 
receiving  life  eternal  we  receive  "  grace  for  grace ;"  i.  e.  the  gift 
of  glorification  for  the  gift  of  justification. 

Therefore,  as  Paul  says,  "  the  wages  of  sin  is  death,"  if  there 
were  any  merits  in  our  good  works,  the  sequel  of  his  speech  should 
have  been  "  the  wages  of  righteousness  is  life  eternal."  But  lest 
justice  should  lift  up  itself  of  man's  good  merit,  as  man's  ill  merit 
is  not  doubted  to  be  sin,  he  saith  not  so,  but  "eternal  life  is  the 
gift  of  God  :"  and  lest  it  should  be  sought  any  other  way  than  by 
the  Mediator,  he  adds,  "  through  Jesus  Christ  our  Lord."  See  St. 
Augustin,  Jerome,  Phosius,  Primas,  Anselm,  Aguine,  Cajetan, 
Fulke,  and  lastly  the  Gospel  for  Sept.  Sunday. 


THE   SEVENTH   SUNDAY  AFTER  TRINITY. 


641 


THE  GOSPEL. 


Mark  viii.   2. — "Jw  those  days  there  was  a  very  great  company, 
and  had  nothing  to  eat."  ^-"C. 

Christ's  miraculous  feeding  of  the  people  with  a  few  loaves  is 
read  in  the  church  every  year  thrice,  viz.  in  winter,  when  wheat  is 
sown ;  in  Lent,  when  it  is  in  hopeful  spring,  and  in  harvest,  when 
it  is  ready  for  the  barn.     The  reason  thereof  is  manifold. 

1st.  That  in  sowing,  seeding,  and  reaping  our  corn,  we  may  as- 
cribe the  wonderful  universe  only  to  the  blessing  of  God,  "  opening 
his  hand  and  filling  all  things  living  with  plenteousness,"  who  doth 
every  year  make  a  great  harvest  of  a  few  grains,  as  he  did  here 
make  a  great  feast  of  a  few  loaves. 

2dly.  That  we  may  be  repeatedly  assured  of  Christ's  bounty 
towards  all  his  followers,  hungering  and  thirsting  after  righteous- 
ness, providing  for  them  abundantly,  lest  they  faint  by  the  way. 
Caring  for  such  as  cast  their  care  upon  him.  "  Seek  ye  first  the 
kingdom  of  God,  and  then  all  other  things  shall  be  ministered  unto 
you." 

3dly.  That  we  learn  to  use  these  temporal  blessings  in  thanks- 
giving to  God,  in  hospitality  to  the  poor,  feeding  such  as  have 
nothing  to  eat;  in  frugality,  "  taking  up  the  fragments,"  not  suffer- 
ing any  of  God's  creatures  to  be  unnecessarily  wasted. 

f  food  in  the  people:  "they  had  no- 
I       thing  to  eat." 
p.  p        „  J  faith    in    the    disciples :    whence 
should  a  man  have  bread,  here 
in    the    wilderness,    to    satisfy 
these?" 
Afiect:   "I  have  compassion  on  the  people." 
Efi'ect :    "  about  four  thousand  did   eat  and 
were  satisfied  with  seven  loaves  and  a  few 
small  fishes." 

C  Faith. 
All  which  may  serve  to  confirm  our  <  Hope. 

(  Charity. 

It  may  confirm  our  belief  concerning  Christ's  humanity   and 

divinity.     His  compassion  is  a  demonstration  of  his  manhood,  for 

God  is  not  compassionate,  secundum  afi'ectum,  but  only  secundum 

efiectum.     The  reason  is,  because  pity  is  a  grief  for  another's 


This  narrative  may 
be    divided  into  < 
three  parcels,  a 


642  THE    OFFICIAL   CALENDAR    OF   THE   CHURCH. 

misery,  and  is  called  "  misericordia,"  because  it  makes  miserum 
cor,  and  that  is  not  properlj  competent  to  God.  So  that  Christ, 
"being  touched  with  the  feeling  of  our  infirmities,"  evidently 
showed  himself  to  be  a  very  man^  and  his  feeding  so  much  people 
■with  so  little  provision  is  an  argument  of  his  divinity. 

The  children  of  Israel  disputed  with  God  after  this  sort.  "  He 
smote  the  stony  rock  indeed,  and  the  water  gushed  out,  but  can  he 
give  bread  also,  or  provide  flesh  for  his  people  ?  Shall  God  pre- 
pare a  table  in  the  wilderness  ?"  As  if  they  should  argue  thus  :  If 
the  God  of  Israel  can  do  this,  he  is  God,  then  he  is  among  us, 
and  with  us.  Go  to,  then,  ye  stiff-necked  Jews,  and  incredulous 
generation,  resisting  the  Holy  Ghost  and  not  acknowledging  Christ 
to  be  the  Messiah. 

This  Gospel  serveth  also  to  confirm  our  hope :  showing  Christ 
here,  both  able  and  willing  to  succour  us  in  all  our  afflictions. 
Able,  for  what  can  he  not  do  who  fed  these  multitudes  ?  Willing, 
for  before  any  of  the  distressed  people  made  suit  to  him,  he  pre- 
vented them  of  his  own  accord,  calling  his  disciples  and  consulting 
how  to  relieve  them  in  this  extremity.  He  saith  not,  "  I  have 
compassion  on  my  disciples,"  but  "I  pity  the  people,"  not  exclud- 
ing any  from  his  gracious  favour.  "  Come  unto  me  all  ye  that  are 
weary  and  laden  and  I  will  ease  you."  "  If  you  thirst  he  is  your 
drink;  if  you  hunger,  he  is  your  meat;  if  you  are  in  darkness,  he 
is  your  light."     Aug. 

Let  us  not,  therefore,  put  our  confidence  in  man ;  "  cursed  is 
man  that  trusteth  in  man,  and  maketh  flesh  his  arm."  Neither  let 
us  trust  in  our  money,  for  riches  are  uncertain.  Neither  in  our- 
selveSj  for  "  he  that  standeth  may  fall."  Neither  in  princes,  for 
they  are  but  frail  men,  and  are  themselves  dependent  on  others. 
At  the  Pope's  inauguration,  the  master  of  ceremonies  beareth  two 
dry  reeds,  whereof  the  one  hath  on  the  top  a  candle  to  kindle  the 
other,  crying  aloud  unto  the  Pope,  "  Sancte  Pater,  sic  transit  gloria 
muudi."  But  "let  our  help  stand  in  the  name  of  the  Lord,  for  his 
eyes  are  over  the  righteous  and  his  ears  are  open  to  their  prayers." 
"  The  lions  do  lack  and  suffer  hunger,  but  they  that  seek  the  Lord 
shall  want  no  manner  of  thing  that  is  good.  The  Lord  is  my 
shepherd,  therefore  can  I  lack  nothing?" 

By  Christ's  compassion  to  this  multitude,  we  are  taught  "  to  weep 
with  them  that  weep,"  carrying  tender  hearts  and  open  bowels 
towards  all  such  as  are  in  any  distress.  The  blessed  martyr,  St.  Law- 
rence says,  "  the  poor  are  the  treasures  of  the  Church."  Wm.  War- 
ham,  Archbishop  of  Canterbury,  was  so  liberal  to  poor  men  in  his  life, 


THE   EIGHTH  SUNDAY  AFTER  TRINITY.  643 

that  at  his  death,  he  had  but  thirty  pieces  of  gold  in  all  his  treasury ; 
which  pleased  him  so  well,  that  he  said,  "  it  is  well,  I  alway  desired 
to  die  no  richer." 

The  gifts  of  God  were  so  multiplied  here,  that  the  leavings  in 
the  end  were  more  than  the  loaves  in  the  beginning.  This  should 
encourage  men  in  their  alms ;  for  "  the  merciful  rewardeth  his  own 
soul,  and  there  is  that  scattereth  and  is  more  increased ;  but  he 
that  spareth  more  than  is  right,  surely  cometh  to  poverty." 

Let  us  therefore  remember  the  old  verse,  wheresoever  we  cast 
our  eyes  upon  a  brother  in  need, 

"  Aut  sumus,  aut  fuimus,  aut  possumus  esse,  quod  hie  est." 
We  are,  or  were,  or  may  be  such  as  he. 

The  Gospel  and  Epistle  meet,  in  that  all  our  happiness  and  help 
come  only  from  heaven  as  the  gift  of  God,  through  Jesus  Christ 
our  Lord. 


St.  Paul  in 


after  the  flesh  by 
our 

Exhorts  to  the  life 


THE  EPISTLE. 

Rom.  viii.  12. — "  Brethren,  we  are  debtors,  not  to  the  flesh,  to  live 
after  the  flesh"  ^c. 

'  Dehorts  from  living  f  Debt  to  the  Spirit  dwelling  in  us. 

Danger;  "  if  ye  live  after  the  flesh,  ye  shall 

die." 
Present  estate  of  grace ;   being  the  sons  of 
kju.  ittui  luj  jiiAiiuiLB  lu  Lue  lut!  I      God,  haviug  thc  Spirit  for  our  Guido,  vrhcrc- 
thisEpistle-j      Spiritual  by  our  by  we  call  him  Abba,  Fatlier,  and  he  certi- 

fieth  us  also  that  we  are  his  children. 
Future  estate  of  glory;  being  the  heirs  of 
[  L    God,  and  heirs  annexed  with  Christ. 

"Brethren,  we  are  debtors,  not  to  the  flesh."  There  is  a  double 
debt ;  one  of  sin,  which  we  must  every  day  seek  to  be  forgiven,  as 
Christ  in  his  prayer,  "forgive  us  our  debts:"  another  of  obedience, 
which  we  must  every  day  seek  to  perform,  whereof  our  Apostle  speaks 
here.  The  word  ''  flesh  "  here  signifies  natural  corruption,  and  ill 
disposition  of  body  and  soul.  We  are  not  debtors  to  the  lust  of  the 
flesh,  when  it  shall  importunately  call  on  us  to  satisfy  its  inordi- 
nate demands,  we  must  answer,  that  hereby  we  shall  increase  our 
debt  of  sin  to  God,  and  so  the  more  we  pay,  the  more  we  shall  owe. 
The  second  member  of  opposition  is  not  expressed  here ;  but  it  is 
implied.  For  if  we  are  debtors,  but  not  to  the  flesh,  it  followeth 
necessarily,  that  we  are  debtors  to  the  Spirit.  God  bestoweth  his 
gifts  on  us  out  of  bounty,  but  our  service  is  performed  unto  him 
put  of  duty.  The  most  holy  man,  as  Bernard  notes,  is  debtor  to 
jod  for  his  best  works,  and  not  God  to  him. 


644  THE   OFFICIAL   CALENDAR   OF   THE    CHURCH. 

"  If  ye  live  after  the  flesli  ye  shall  die."  There  is  a  great  differ- 
ence between  living  in  the  fleshy  and  after  the  flesh.  That  man 
liveth  after  the  flesh,  who  fulfills  the  lust  of  the  flesh,  «  who  satis- 
fies the  will  and  voluptuousness  of  the  flesh  as  much  as  he  is  able  " 
Ardens.  In  that  I  now  live  in  the  flesh,  I  live  by  faith  in  the  Son 
of  God,  saith  our  Apostle.  "  Thou  hearest  the  wind,  but  thouknow- 
est  not  whence  it  cometh,  nor  whither  it  goeth,  even  so  is  every 
man  that  is  born  of  the  Spirit;"  thou  seest  me  speaking,  eating, 
labouring,  sleeping^  and  doing  other  things  as  other  men,  and  yet 
thou  seest  not  my  life,  for  I  live  by  faith  in  the  Son  of  God.  The 
word  which  I  corporally  speak,  is  not  the  word  of  the  flesh,  but  of 
the  Spirit ;  the  sight  of  mine  eyes  is  not  governed  by  the  flesh,  but 
by  the  Holy  Ghost.  I  behold  an  object  of  fleshly  desire,  yet  lust 
not  to  sin  with  it :  this  beholding  is  in  the  flesh,  but  the  chasteness 
of  this  look  proceedeth  only  from  the  sanctifying  Spirit.  "  Thus  I 
live,  yet  not  I  but  Christ  liveth  in  me ;  and  in  that  I  live  in  the 
flesh,  I  live  by  faith  in  the  Son  of  God,  who  hath  loved  me,  and 
given  himself  for  me." 

This  doctrine  is  like  flagons  of  wine  to  comfort  such  as  walk  in 
the  Spirit,  "for  they  shall  live."  But  let  the  drunkard  and  incon- 
tinent tremble,  who  follow  the  lusts  of  the  flesh,  and  what  is  worse 
fulfil  the  lusts  of  the  flesh,  and  what  is  worst  of  all,  provoke  the 
lusts  of  the  flesh.  For  as  long  as  they  continue  in  this  habit  of 
sin,  they  are  spiritually  dead,  and  without  they  repent,  they  shall 
die  eternally.  Either  we  must  slay  sin,  or  else  sin  shall  slay  us. 
For  as  no  man  cometh  either  to  a  prison  or  palace,  but  by  the  entry 
thereof;  even  so  no  man  goeth  to  hell  or  heaven  but  by  the  way 
thereof.  A  life  which  is  after  the  flesh  is  a  thorough  way  to  that 
dungeon  of  darkness ;  a  life  guided  by  the  Spirit  is  the  pathway  to 
paradise.  "  Where  the  tree  falls  there  it  lies,"  and  experience 
teaches  us  that  it  falls  on  that  side  on  which  the  branches  are 
thickest;  if  the  greatest  growth  of  our  actions  spring  from  the 
Spirit,  doubtless  we  shall  fall  to  the  righth  and,  and  live  forever- 
more  ;  but  if  thine  afi*ections  grow  downward,  and  thou  walk  after 
the  flesh,  assuredly  thou  shalt  fall  to  the  left  hand,  and  thou  shalt 
die.  "  If  ye  through  the  Spirit  do  mortify  the  deeds  of  the  body, 
ye  shall  live.'' 

"  For  as  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons 
of  God."  As  the  natural  son  is  flesh  of  his  Father's  flesh,  even 
so  God's  adopted  children  have  the  Spirit  of  God  dwelling  in  them  ; 
this  Spirit  makes  them  and  God  one,  as  man  and  wife  are  one 
flesh :  Ephes.  v.  31.    To  bo  led  by  the  Spirit  is  not  to  be  carried 


THE   EIGHTH   SUNDAY  AFTER   TRINITY.  645 

away  with  a  violent' fury,  but  to  be  drawn  obediently,  "  giving  our 
members  as  servants  unto  righteousness,  wittingly,  willingly,  with 
a  liking  and  a  love,"  saith  Augustine :  for  the  Spirit  first  informs 
the  mind  with  his  admonitions,  then  inclines  the  heart  with  his  moni- 
tions. He  doth  not  lead  us  as  blind  men  are  led,  a  way  they  do 
not  know ;  but  he  doth  open  our  eyes,  and  lets  us  see  afar  off  our 
heavenly  Canaan,  and  then  after  he  hath  carried  us  up  with  Moses, 
to  the  top  of  Pisgah,  he  moves  our  hearts  and  makes  them  cheerful, 
willing,  and  resolute  to  walk  towards  it.  See  Gospel  1st  Sunday, 
and  Epist.  2d  Sunday  in  Lent,  Epist,  for  Whitsunday,  and  Epist. 
6th  after  Trinity,  how  the  same  Spirit  is  to  such  as  are  under  the 
Law,  the  Spirit  of  bondage,  but  to  such  as  believe  the  Gospel,  the 
Spirit  of  adoption  ;  See  Epist.  4th  in  Lent :  How  the  Spirit  crieth 
in  our  hearts  and  helpeth  us  in  praying,  see  "  the  Grace  of  our 
Lord,"  &c. 

"  Abba,  Father.  '  This  duplication  is  pathetical  and  mystical  : 
insinuating  the  certainty  of  our  assurance  that  God  is  our  Father 
in  heaven  ;  also,  that  we  should  be  fervent,  earnest,  and  impor- 
tunate, taking  no  denial  in  our  prayers,  crying  again  and  again, 
"Father,  Father."  We  need  not  cry  to  St.  Martin  and  St.  Mary 
for  help,  "  the  God  of  all  consolation  and  father  of  mercies,  is  our 
Father  in  heaven :"  able  to  succour  us  in  our  miseries,  as  being  in 
heaven,  and  willing  as  being  a  Father. 

"  The  same  Spirit  certifieth  our  spirit  that  we  are  the  sons  of 
God."  He  makes  this  certificate  by  word,  deed,  and  seal.  By 
word,  terming  us  often  in  Holy  Scripture  "  God's  children." 
By  deed,  for  "  the  fruit  of  the  Spirit  is  love,  joy,  peace,  long  suf- 
fering," &c.,  by  which  our  calling  and  election  is  made  sure.  "For 
all  such  as  are  led  by  the  Spirit  of  God,  they  are  the  sons  of  God." 
By  seal,  being  God's  earnest  by  which  a  Christian  is  sealed  to  the 
day  of  his  redemption.  Here  we  must  observe  that  neither  our 
spirit,  nor  the  Spirit,  alone  gives  this  testimony,  but  both  concur- 
ring and  meeting  together,  as  the  word  av/xf^aptvpsi  doth  import.  Our 
spirit  makes  not  this  true  certificate,  because  man's  heart  is  always 
evil,  and  often  deceitful.  Therefore,  boast  not  thy  conscience, 
without  the  witness  of  the  Spirit :  for  Paul,  before  his  conversion, 
had  an  unfeigned  zeal  for  a  false  religion  ;  and  the  Laodiceans  had 
a  counterfeit  zeal  for  the  true  religion  :  Kev.  iii.  15.  Again,  God's 
Spirit  makes  not  this  persuasion  in  us,  without  the  witness  of  our 
spirit ;  for  "  if  our  heart  condemn  us,  what  boldness  can  we  have 
with  God:"  1st  John,  iii.  20.  We  must  alike  avoid  presumption 
and  despair.     Some  take  their  own  presumption  for  this  testimony. 


646  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

living  after  the  flesh,  and  yet  boasting  of  the  Spirit.  "  There  is," 
saith  Solomon,  I"  a  generation  that  are  pure  in  their  own  eyes,  and 
yet  are  not  washed  from  their  filthiness."  Examine  thyself  by 
this  text,  a  judge  that  cannot  deceive,  nor  be  deceived.  If  thou  be 
the  son  of  God,  then  thou  art  led  by  the  Spirit  of  God  ;  if  led 
by  the  Spirit  of  God,  then  thou  livest  after  the  Spirit ;  if  thou 
livest  after  the  Spirit,  then  thou  bringest  forth  the  fruits  of  the 
Spirit.  First  he  makes  thee,  then  assures  thee  to  bo  the  son  of 
God.  If  thou  continue  so  malicious  as  others,  so  covetous  as 
others,  so  scornful  and  proud  as  others,  living  after  the  flesh,  al- 
though thou  dream  of  the  Spirit;  this  opinion  of  thy  justification 
and  election  ariseth  only  from  thy  own  conceit,  and  Satan's  deceit. 

As  the  carnal  Gospeller  may  not  presume,  so  let  not  the  weak 
Christian,  whose  conscience  is  distressed,  despair  because  he  does 
not  always  feel  the  witness  of  the  Spirit,  in  the  same  measure. 
For  the  children  of  God,  in  this  respect,  resemble  the  covetous 
men  of  the  world,  who,  though  they  be  possessed  of  much,  yet 
their  great  thirst  after  more,  causes  them  to  esteem  what  they 
have  as  nothing ;  and  so  they  comfort  not  themselves  with  the  law- 
ful use  of  what  they  have,  but  vex  their  spirits  with  restless 
thoughts  for  that  which  they  want :  even  so  the  Christian  often 
counts,  not  that  he  hath  as  yet  apprehended  anything,  and  grieves 
after  more  faith,  love,  grace,  life.  Spirit.  This  is  demonstration  of 
the  Spirit's  presence:  for  as  none  boast  more  than  they  who  have 
not  the  Spirit ;  so  none  complain  more  that  they  want  him,  than 
they  who  possess  him. 

^'  If  sons,  then  are  we  also  heirs,  heirs,  I  mean,  of  God."  In- 
heritances are  conveyed  unto  men  either  by  birth,  or  gift,  or  will. 
Almighty  God  has  chosen  us  as  his  children,  begotten  us  with  the 
word  of  truth,  and  being  thus  made  his  sons,  it  is  his  good  plea- 
sure to  give  us  the  kingdom. 

"Heirs,  annexed  with  Christ."  What  a  sweet  Lord  is  he,  who 
makes  all  his  servants  his  friends,  and  that  which  is  more,  his 
brethren,  and  most  of  all  annexed  partners  with  him  in  all  the 
good  that  is  in  him  ?  Let  us  more  and  more,  everyday  seek  for 
this  immortal  and  undefiled  inheritance  reserved  for  us  in  heaven ; 
"  eternal  without  succession,  divided  without  diminution,  common 
without  envy,  sufilcient  without  indigence,  joyous  without  sadness, 
happy  without  any  misery:"  Ardens.  To  the  which  may  he  bring 
us,  who  bought  us,  and  it  for  us,  even  Jesus  Christ  the  righteous, 
to  whom  with  the  Father,  and  the  blessed  Spirit,  three  persons  and 
one  God,  be  given  all  power  and  praise,  now  and  forever.     Amen. 


THE   EIGHTH   SUNDAY   AFTER   TRINITY.  647 


THE  GOSPEL. 

Matth.  vii.  15. — ^^  Beware  of  false  prophets,  which  come  to  you  in 
sheep's  clothing ,  hut  inwardly  they  are  ravening  ivolves." 

After  Christ  had  sho-^'ed  his  followers  the  right  way,  like  a  good 
Physician  he  forbids  also  what  things  are  hurtful  in  the  way.  For 
in  the  former  part  of  this  sermon,  preached  on  the  Mount,  he  pro- 
pounded the  Gospel  and  expounded  the  Law,  the  one  teaching  us 
how  to  believe,  the  other  how  to  live  :  but  in  this  latter  part,  he 
bids  us  take  heed  of  heresy,  corrupting  the  pure  fountains  of  holy 
faith,  and  of  hypocrisy,  which  hindereth  us  in  honest  courses  of  a 
godly  life. 

This  Gospel  hath  two  parts  :  a  Proscription,  "  Beware  of  false 
prophets;"  and  a  description,  of  heretics,  intimating  what  they  are, 
"  false  prophets  "  in  sheep's  clothing;  how  they  be  known,  "by 
their  fruits  ;''  and  of  hypocrites  crying  out  ^'Lord,  Lord,"  but  "not 
doing  the  will  of  the  Lord." 

"Beware."  Because  there  be  few  that  find  the  way  to  heaven, 
and  many  that  hinder  us  in  the  way,  "  we  must  walk  circum- 
spectly, not  as  fools,  but  as  wise."  And  so  much  the  rather 
because  our  guides  occasion  us  sometimes  to  wander  and  go  astray. 
Some  shepherds  are  too  lazy,  not  feeding  but  fleecing  the  flock  ; 
others  too  busy,  misleading  ;  therefore,  good  Pastors  ought  to  be 
superintendents,  and  good  hearers ;  attendant,  as  in  the  text 
"attend."  Now  that  we  be  circumspect,  we  should  use  fervent 
prayer,  diligent  searching  of  Holy  Scripture,  godly  conference,  se- 
rious and  devout  meditations,  and  specially  judicious  and  heedful, 
attending  to  the  word  preached.  We  must  not  be  like  the  sponge, 
that  holdeth  all  water,  both  good  and  bad  ;  nor  like  the  boulter, 
that  keeps  in  the  coarse  bran,  and  boults  through  the  fine  flour  ; 
but  like  the  sieve,  :keeping  the  good  seed,  and  casting  away  the 
unprofitable  darnel.  We  must  sift  the  sermons  of  the  Prophets, 
holding  that  which  is  good.  This  belongs  to  the  laity,  as  well  as 
the  clergy,  even  to  the  most  ignorant.  For  although  every  one 
cannot  be  learned  in  the  writings  of  the  Prophets  and  Apostles, 
yet,  that  he  may  take  heed  of  false  teachers,  he  must  understand 
the  plain  principles  of  his  catechism. 

"  False  Prophets."  Our  blessed  Saviour  here  means  heretical 
teachers,  who  falsify  God's  holy  word.     They  are  suff'ered  to  creep 


648  THE    OFFICIAL   CALENDAR   OF   THE   CHURCH. 

into  the  Church,  for  the  trial  of  our  faith,  1  Cor.  ii.  19.  <'  If  a 
prophet  arise,  saith  Moses,  and  entice  thee  to  go  after  other  Gods, 
the  Lord  your  God  proveth  you,  to  know  whether  you  love  the 
Lord  your  God  with  all  your  heart,  and  with  all  your  soul:'' 
Again,  they  are  permitted,  that  true  Pastors  may  be  more  pa- 
tient and  painful  in  their  places.  If  Arius  and  Sahellius  had 
not  vexed  the  Church,  the  deep  mysteries  of  the  Trinity  would 
never  have  been  so  cleared  and  accurately  determined  by  the 
catholic  Doctors.  These  false  teachers  are  also  permitted  for  our 
ingratitude:  "because  men  love  not  the  truth,  that  they  might  be 
saved.  Almighty  God  shall  send  strong  delusions,  that  they  should 
believe  lies."  2  Thess.  ii.  10. 

"  Which  come.''  Being  neither  sent  of  God,  nor  lawfully 
called  by  men  :  but  they  always  run  of  their  own  accord,  without 
commission  from  heaven,  and  sometimes  without  ordination  on 
earth.  "  I  have  not  sent  these  prophets,  saith  the  Lord,  yet  they 
ran;  I  have  not  spoken  to  them,  yet  they  prophecy." 

One  mark  by  which  we  may  know  the  true  prophet,  is  that  he  is 
"  apt  to  teach."  Universities  are  nurseries  of  Christian  learning. 
But  such  as  correct  their  "  magnificat"  in  the  country,  before  they 
have  their  "nunc  dimittis  "  in  the  University;  such  as  will  not 
stay  at  Jericho  till  their  beards  are  grown ;  such  as  will  not  reside 
with  the  sons  of  the  prophets  in  a  college,  till  they  be  furnished 
with  all  excellent  parts  and  arts  most  fit  for  the  ministry ;  such  as 
will  be  conduits  to  convey  water  unto  others,  before  they  have  been 
cisterns  holding  water  in  themselves  :  as  Jerome  says,  *'  not  know- 
ing what  to  say,  they  cannot  be  silent ;  teaching  scripture  which 
they  do  not  understand,  assuming  the  authority  of  a  master,  before 
they  have  the  learning  of  a  scholar:"  beware  of  them.  Moses 
was  learned  in  all  the  wisdom  of  the  Egyptians ;  Paul  was  brought 
up  at  the  feet  of  Gamaliel ;  Timothy  knew  the  Scriptures  from  a 
child ;  Augustine  was  wonderfully  beautified  with  the  gifts  of  the 
Spirit.  Jerome  a  most  learned  man  ;  also  Hilary  and  Tertullian ;  the 
Fathers,  in  their  age,  were  the  salt  of  the  earth,  and  the  light 
of  the  world.  So  were  Luther,  Melancthon,  Peter  Martyr,  Bishop 
Jewel,  and  other  true  prophets  in  later  ages,  so  much  adorned  with 
all  kind  of  knowledge,  that  all  the  world,  unless  blinded  by  the 
prince  of  darkness,  might  easily  perceive  that  they  were  sent  and 
separated  unto  their  calling  by  God.  Sufficiency  of  learning  is, 
however,  not  the  only  note  of  our  inward  calling.  The  man  of 
God  must  not  only  be  in  doctrine  a  Pastor,  but  also  in  conversation, 
an  ensaraple ;  and  as  there  is  an  inward  calling  of  God,  so  like- 


THE   NINTH    SUNDAY  AFTER   TRINITY.  649 

wise  an  outward  calling  by  men.  Although  there  be  now  some 
question  about  the  manner  of  ordination,  yet  in  all  ages  and  in 
all  well  ordered  places,  there  have  been  certain  constitutions  and 
canons  for  admitting  men  into  sacred  orders.  Therefore,  whoso- 
ever shall  prophesy  without  examination,  approbation,  and  license 
by  present  authority,  cometh  of  himself,  aixd  it  is  our  duty  to  be- 
ware of  him. 

"  Ye  shall  know  them  by  their  fruits."  The  wolf  scattereth  and 
devoureth  the  sheep  ;  but  the  good  shepherd  doth  gather  the  lambs 
with  his  arms,  and  carry  them  in  his  bosom.  The  true  prophet 
bindeth  up  the  broken  hearted,  and  comforteth  all  that  mourn, 
delivering  doctrine  to  edification,  exhortation,  consolation.  Such 
then  as  cause  division  and  scatter  the  sheep  of  Christ,  such  as 
rather  confound  than  comfort  the  distressed  conscience,  building 
not  on  the  foundation  of  Jesus  Christ,  but  teaching  for  doctrines 
the  precepts  of  men,  such  shall  be  known  by  their  fruits ;  beware 
of  them. 

"  But  he  that  doeth  the  will  of  my  Father,  which  is  in  heaven, 
he  shall  enter  the  kingdom  of  heaven."  To  do  the  will  of  God 
"is  to  believe  on  the  name  of  his  son  Jesus  Christ,  and  tolove 
one  another."  "'  He  does  the  will  of  God,  who  believes  truly, 
hopes  rightly,  and  loves  firmly."  Ardens.  And  he  doth  all  this 
who  does  the  best  he  can. 


THE  EPISTLE. 

1  Cor.  X.  1. — ^^ Brethren,  1  tvould  7iotthat  ye  should  he  ignorant, 

hoio  that  our  fathers  were  all  under  the  cloud,"  ^c. 


The  Bible  containeth  especially  S  _,  °    ' 
xi  ^      p       •^-  <Evang 


three  sorts  of  writings 


elical. 


's-^  •  ^  Historical. 

There  is  no  treasure  so  much  enricheth  our  mind  as  learning,  no 
learning  so  proper  for  the  direction  of  our  lives  as  history,  no  history 
so  worthy  our  needful  observing,  as  that  which  is  even  by  God's  own 
finger,  written  aforetime  for  our  instruction,  "  Optimum  aliena  insa- 
nia  frui,"  "  It  is  best  to  profit  by  the  madness  of  others,"  was  the 
motto  of  Charles  the  fourth  :  and  Volaterian  saith,  it  is  an  happy 
discipline  which  is  learnt  by  the  great  expense  and  experience  of 
others.  If  human  story,  much  more  divine,  worthily  deserves  to  be 
called  a  glass,  and  a  mistress  of  mortality:  wherefore,  "Brethren 

43 


650  TUE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

I  would  not  that  ye  should  be  ignorant,  how  that  our  fathers  were 
all  under  the  cloud,  &c.,  these  things  are  examples  to  us,  and  are 
written  to  put  us  in  remembrance."  So  that  in  all  this  Epistle, 
three  points  are  principally  remarkable,  concerning  God's  heavy 
judgments  upon  our  fathers  in  the  wilderness. 
1.,  That  they  are  written. 

2.  Written  for  admonition. 

3.  For  admonition  of  us  especially,  who  live 
in  these  last  days,  "upon  whom  the  ends  of  the  world  are  come." 

By  the  first,  we  may  learn  not  slightly  to  pass  by  God's  fearful 
judgments  upon  sin,  but  ever  more  to  set  a  memorandum  on  them. 

Many  men  are  ready  to  mark  the  judgments  of  God  upon  others, 
but  it  is  only  to  blot  the  memorial  of  the  dead,  or  else  to  disgrace 
their  kindred  alive.  Whereas  we  should  beware  by  their  harms, 
and  learn  to  be  wise  by  their  folly.  This  use  Christ  adviseth  to 
make,  Luke  xiii.  4.  "  Think  you  that  those  eighteen,  upon  whom 
the  tower  of  Siloam  fell  and  slew  them,  were  sinners  above  all  men 
that  dwell  in  Jerusalem;  I  tell  you  nay,  but  except  you  amend  your 
lives,  ye  all  shall  likewise  perish."  And  so  Paul  here ;  these  things 
happened  unto  them  for  our  example,  and  are  written  to  put  us  in 
remembrance,  that  we  should  not  lust  after  evil  things  as  they  lusted ; 
and  that  we  should  not  be  worshippers  of  images,  as  were  some  of 
them."  The  Children  of  Israel  in  the  wilderness  were  God's  peo- 
ple as  well  as  we  ;  yea,  they  were  to  us  in  respect  of  their  faith  our 
fathers;  "and  they  were  all  under  the  cloud,  and  all  passed  through 
the  sea,  and  were  all  baptized  unto  Moses  in  the  cloud,  and  in  the 
sea ;  and  did  all  eat  of  one  spiritual  meat,  and  did  all  drink  of  one 
spiritual  drink."  That  is,  they  were  baptized  into  Christ  so  well 
as  we,  receiving  the  signs  and  seals  of  his  favor  so  well  as  we  "  for 
the  spiritual  meat  was  Christ."  That  is,  signifying  Christ,  as  him- 
self calls  the  wine  his  blood,  and  the  bread  his  body.  The  bi'ief  of 
all  is,  our  fathers  had  the  same  promises  of  Christ,  and  the  same 
sacraments,  and  yet  when  they  sinned  against  God,  he  did  so  de- 
stroy them  in  the  wilderness,  that  of  many  thousands  only  two, 
being  above  twenty  years  old,  namely  Joshuah  and  Caleb,  entered 
into  the  land  of  Canaan.  And  therefore  let  us  beware  that  we  do 
not  offend  God  in  our  thoughts,  as  they  did,  "lusting  after  evil 
things,"  Numb.  xi.  4,  in  our  words,  murmuring  against  God  as  they 
did,  and  were  "  destroyed  of  the  destroyer,"  Numb.  xiv.  37,  in  our 
deeds, worshipping  images  as  they  did,  according  as  it  is  written,  "  the 
people  sat  down  to  eat  and  drink,  and  rose  up  to  play ;  neither  let 
us  be  defiled  with  fornication,  as  some  of  them  were  defiled,  and 


THE   NINTH   SUNDAY   AFTER   TRINITY.  651 

fell  in  one  day,  twenty-tliree  thousand."  If  God  spared  not  tlie 
natural  branches,  Rom.  xi.  21,  "  let  him  that  thinketh  he  standeth, 
take  heed  lest  he  fall."  I  would  not  have  you  ignorant  what  our 
fathers  in  the  wilderness  did,  and  suffered :  for  all  these  things  are 
Avritten  for  examples,  especially  to  admonish  us  upon  whom  the 
ends  of  the  world  are  come. 

Now  the  word  end  signifieth  in  holy  Scriptures  either  a  consump- 
tion, as  1  Peter  iv.  7,  the  end  of  all  things  is  at  hand ;  or  a  con- 
summation, as  Eccles.  xii.  13,  "let  us  hear  the  end  of  all."  In 
this  place  we  may  receive  both  acceptations  ;  it  is  now  the  last  hour. 
Wherefore,  being  compassed  about  with  such  a  cloud  of  witnesses, 
having  read  so  many  fearful  examples  in  old  time,  yea,  seen  so 
many  grievous  punishments  upon  blasphemous  wretches  in  our 
time,  seeing  we  have  beheld  the  fall  of  so  many,  let  us  take  heed 
lest  we  fall  also.  God's  correcting  of  others  is  a  directing  for  us, 
even  the  ruins  of  our  fathers  are  registered  in  his  book  for  our 
edification,  and  their  folly  for  our  instruction.  Again,  the  perfec- 
tion of  the  world  is  now,  for  "  Christ  is  the  end  of  the  law :"  whose 
Gospel  has  been  preached  in  all  lands,  and  his  saving  health  is 
known  among  all  nations.  And  therefore  we  are  they  "  whom  the 
ends  of  the  world  are  come  upon,"  that  is,  we  must  make  an  end 
of  living  after  the  Avorld,  as  having  our  conversation  in  heaven, 
Phil.  iii.  20. 


THE  GOSPEL. 

Luke  xvi.  1. — "  tTesuss  said  unto  Ids  Disciples,  there  was  a  certain 
rich  man  had  a  steivard." 

Jerome  epist.  ad  Algasiam,  qurest.  6,  and  Erasmus  from  Jerome, 
and  jSIaldonate  from  both,  say  oi'xoio^uoj  doth  signify  not  only  villicum,  a 
bailiff  of  husbandry,  as  it  is  in  the  vulgar  Latin  :  but  one  to  whom 
all  manner  of  goods  and  possessions  are  committed  in  charge,  to 
wit,  a  general  steward,  as  it  is  in  our  English  translation.  All  of 
us  then  are  stewards,  and  disposers  of  some  goods  of  God.  Clergy- 
men are  stewards  of  God's  house,  which  is  the  Church :  all  masris- 
trates  are  stewards  of  the  common  house,  which  is  the  weal  public. 
Masters  are  stewards  of  their  own  private  houses ;  all  men  are  stew- 
ards and  clerks  of  the  privy  closet  of  their  conscience.  There  is 
none  so  mighty  that  is  greater,  or  so  mean  that  is  less  than  a  steward 
to  the  King  of  kings.  Now  the  steward  ought  to  consider  with  him- 
self these  six  things  especially  : 


652  THE    OFFICIAL    CALENDAR    OF    THE    CHUIlCn. 

1.  That  he  is  a  servant,  not  a  master. 

2.  That  goods  committed  to  his  charge  may  not  be  wasted  at  his 
pleasure,  but  disposed  as  his  Lord  -will. 

3.  That  he  is  hired  to  hibour,  not  to  loiter. 

4.  That  he  must  one  day  give  account. 

5.  That  many  eyes  observe  him,  ever  ready  to  complain.   \ 
That  he  may  be  thrust  out  of  his  stewardship  every  day. 
Concerning  the  first,  "every  good  and  perfect  gift  is  from  above; 

what  hast  thou  that  thou  hast  not  received  ?"  Almighty  God  is  called 
in  the  beginning  of  this  Gospel  a  rich  man,  as  being  infinitely  rich 
in  goodness  and  mercy  toward  all,  and  therefore  committeth  unto 
their  charge  much  of  his  rich  treasure  : 

C  Temporal. 
Namely,  goods  \  Corporal. 

{  Spiritual, 

The  which  are  not  to  be  spent  as  we  will,  but  employed  as  he  will. 

T  1    .  1  1      C  Getting  them  wrongfully, 

In  goods  temporal,  a  man  may  play  ^  ^^       .        ,        ,       ,       *^ 
,,     1    ,    ^         1  ^1  T  1  Iveeping  them  basely, 

the  bad  steward  three  ways :  In  f  ci        t      xi  ^      c  n 

*'  V.  Spending  them  unlawiully. 

We  may  not  gain  goods  though  others  hurt,  "building  our  houses 
as  the  moth."  The  moth  is  made  fat  by  spoiling  the  barks  and  books 
in  which  it  liveth :  and  so  the  covetous  rich  is  made  full  by  devour- 
ing the  poor.  But  albeit  unconscionable  Nimrods  be  reputed  only 
provident  and  thrifty  men,  yet  by  the  custom  of  the  Church  hereto- 
fore they  were  denied  Christian  burial,  and  by  the  most  ancient 
laws  of  England,  the  goods  of  a  defamed  oppressor  dying  without 
restitution,  were  escheated  unto  the  king,  and  all  his  lands  unto  the 
lord  of  the  town.     See  Epist.  1  Dom.  Advent. 

2.'We  may  be  bad  stewards  in  keeping  our  temporal  goods  basely, 
"thou  art  keeper,  not  Lord  of  thy  possessions,"  Amb.  And  there- 
fore thou  must  expend  thy  means  as  thy  master  will  have  thee, 
giving  unto  God,  thy  neighbour,  and  thyself  that  which  is  due.  To 
God,  laying  out  temporal  things  for  spiritual  comforts,  in  main- 
taining his  preachers,  in  defending  his  Gospel,  in  building  his  houses, 
and  re-edifying  his  temples.  Unto  thy  neighbour,  making  friends 
of  thine  unrighteous  mammon,  as  thy  master  here  commands  thee. 
Stips  paupcium  thesaurus  divitum,  was  the  word  of  the  good  Em- 
peror Tib.  Constantius.  The  rich  man's  treasure  is  the  poor  man's 
stock.  So  that  if  a  distressed  Christian  ask  thine  alms,  he  required 
only  but  his  own.  When,  I  say,  Christ  in  the  person  of  a  beggar 
entreated  a  gift,  ho  might  say,  pay  me  a  penny;  not,  give  me  a 


THE   NINTH    SUNDAY   AFTER   TRINITY,  653 

penny.  Thou  art  mj  steward,  I  beg  nothing  of  thee  but  my  own, 
restore  part  of  that  which  I  committed  to  thee  for  me  and  mine. 
Lastly,  to  thyself,  for  it  is  thy  master's  pleasure  thou  shouldst  eat 
the  labours  of  thine  hand,  and  taste  the  milk  of  thy  flock,  that  thine 
head  be  annointed  with  oil,  and  that  wine  make  thine  heart  glad, 
Psal.  civ.  15.  It  is  his  express  will,  thou  shouldst  do  good  unto 
thyself,  and  not  altogether  take  care  for  thine  heir,  living  poor,  that 
thou  mayst  die  rich,  according  to  that  of  the  poet  Guil.  Lilius : 
Dives  es  hseredi,  pauper  inopsque  tibi ;  "  thou  art  liberal  to  thy 
heir,  but  poor  and  stingy  to  thyself." 

3.  We  may  be  bad  stewards  in  laying  out  of  our  goods  unlaw- 
fully, either  upon  works  of  superstition,  to  the  dishonour  of  God : 
or  in  unnecessary  quarrels  of  law  to  the  hindrance  of  our  neigh- 
bours :  or  in  surfeiting  or  drunkenness,  to  the  ruining  of  our  estate, 
danger  of  soul,  hurt  of  body,  loss  of  credit,  grief  of  friends,  and 
undoing  of  our  heirs. 

Men  also  waste  their  goods  of  the  body,  when  as  "  they  do  not  give 
their  members  servants  unto  righteousness  in  holiness  :  but  make 
them'servants  of  uncleanness  in  sin,  from  one  iniquity  to  another." 
And  men  waste  the  gifts  of  the  Spirit,  when  they  shall  employ  them 
unto  God's  dishonour,  and  the  Church's  hindrance.  There  be 
diversities  of  gifts,  and  differences  of  administrations,  and  divers 
manners  of  operations ;  one  hath  the  spirit  of  utterance,  to  another 
is  given  knowledge,  to  another  prophecy,  but  all  are  to  edify,  for  the 
gathering  together  of  the  saints,  and  for  the  work  of  the  ministry. 

The  third  thing  which  a  steward  ought  to  consider,  is,  that  he 
must  labour  in  his  stewardship,  not  loiter.  Almighty  God,  who  by 
his  great  power  made  all  things,  in  his  infinite  wisdom  created  no- 
thing vain  and  idle.  The  glorious  Angels  albeit  they  be  spirits,  yet 
ministering  spirits,  ordained  for  the  praise  of  God,  and  service  of 
his  Church,  Heb.  i.  1.4 ;  "sent  from  God  to  minister  for  their  sakes 
which  shall  be  heirs  of  salvation."  I  will  not  here  determine 
whether  every  particular  person  hath  his  particular  angel.  But  in 
general  only,  you  see  that  angels  are  servants  unto  God,  and  his 
people,  for  ayyaoj  in  Greek  signifieth  a  messenger,  implying  action 
and  labour,  as  the  Magdeburgenses  have  well  observed.  As  for 
ourselves,  after  God  had  created  our  first  parent  Adam,  he  placed 
him  in  the  garden  of  Eden,  not  to  sleep  in  the  sweet  bowers,  or  to 
spend  his  days  in  the  pleasant  walks  idly  :  but  "  to  dress  it  and  to 
keep  it,"  Gen.  ii.  15.  After  Adam's  fall,  God  laid  this  curse  upon 
all  his  children  :  "  in  the  sweat  of  thy  face  shalt  thou  eat  bread." 
The  which  is  understood  of  the  sweat  of  the  brain,  so  well  as  of  the 


654  THE   OFFICIAL   CALENDAR   OF   THE    CHURCH. 

brow.  So  that  all  men,  as  -well  of  profession  as  occupation,  ought 
to  sweat  before  they  eat.  There  must  be  no  ciphers  in  God's  arith- 
metic, no  mutes  in  his  grammar,  no  blanks  in  his  calendar,  no  dumb 
shows  on  his  stage,  no  false  lights  in  his  house,  no  loiterers  in 
his  vineyard.  Art  thou  put  apart  to  preach  the  Gospel  of  God  ? 
then  thou  art  a  labourer ;  so  the  text  expressly :  "  The  harvest  is 
great,  but  the  labourers  are  few."  And  1  Tim.  v.  17 :  "  The  elders 
that  rule  well  are  worthy  of  double  honour,  specially  they  which 
labour  in  the  word  and  doctrine."  Many  (quoth  father  Latimer) 
can  away  with  proasunt,  but  not  with  bene.  If  that  bene  were  not 
in  text  (as  the  mOnk  said),  all  were  well,  if  a  man  might  eat  the 
sweet,  and  never  sweat ;  it  were  an  easy  matter  to  be  a  preacher, 
if  there  were  not  opus  as  well  as  bonum  in  it.  A'  clergyman  is 
frttcjcorfos-,  and  that  (as  Augustine  notes)  is  "  a  name  of  labour,"  it 
is  to  be  the  steward,  and  overseer  in  God's  house,  the  which  is  an 
office  of  great  employment. 

Art  thou  a  student  in  any  profession  or  faculty  ?  Then  (as  Cato 
said  of  Scipio)  thou  must  be  least  idle  when  thou  art  most  idle.  For 
enjoying  a  quiet  sedentary  life  by  the  gracious  indulgences  of  thy 
prince,  and  large  maintenance  of  thy  parents,  free  from  the  troubles 
of  the  court,  labour  of  the  country,  business  of  the  city,  thou  must 
read  diligently,  confer  often,  observe  daily.  For  reading  makes  a 
full  man,  conference  a  ready  man,  writing  an  exact  man.  All 
thy  fine  wit  is  but  vanity,  all  thy  great  spirit  but  impudence,  all 
thy  brave  flaunt  of  speech  is  but  a  sounding  brass,  except  thou 
join  to  these  labour  and  industry,  without  which  Almighty  God 
sells  no  learning,  as  heathen  writers  have  told  us.  For  the  Muses 
are  so  called  ano  tr:i  jticidfoj  Phornutus :  intimating  that  we  should 
earnestly  seek  for  knowledge,  as  for  a  jewel  of  inestimable  value, 
not  only  all  the  day,  but  even  at  night  also  with  lamp  and  lantern. 
For  those  sermons  are  most  excellent,  and  those  writings  and  exer- 
cises of  scholars   are  most  sweet  which  a  little  smell  of  the  candle. 

Art  thou  an  artificer  or  tradesman  ?  then  early  rise  and  go  to 
bed  late,  lest  "poverty  come  upon  thee  as  one  that  travelleth, 
and  necessity  like  an  armed  man."  A  traveller  cometh  suddenly, 
an  armed  man  strongly ;  so  that  the  meaning  of  Solomon  is,  if 
thou  neglect  thy  vocation  and  business,  beggary  will  assault  thee 
so  suddenly,  so  violently,  that  thou  shalt  not  resist  it.  "  A  sloth- 
ful hand  maketh  poor,  but  the  hand  of  the  diligent  maketh  rich. 
He  that  gathereth  in  summer  is  the  son  of  wisdom ;  but  he  that 
sleepeth  in  harvest  is  the  son  of  confusion."  He  that  will  not 
work    in  harvest,  shall  want  at  Christmas.      He  that   scattereth 


THE   NINTH    SUNDAY   AFTER   TRINITY.  655 

abroad  when  lie  should  gather  at  home,  drinking  at  the  harrow 
when  he  should  follow  the  plough,  is  a  bad  steward  to  his  house- 
hold, and  worse  than  an  infidel. 

Art  thou  a  lawyer  ?  examine  thy  client's  cause  faithfully,  turn 
thj  books  exactly,  prosecute  his  aifairs  industriously,  lest  that 
Italian  proverb  be  verified,  "  The  devil  makes  his  Christmas  pie  of 
lawyers'  tongues  and  clerks'  fingers,"  For,  by  the  law  they 
seem  to  defend  the  poor  so  as  to  spoil  them,  and  the  miserable  so 
as  to  render  them  more  miserable. 

Art  thou  a  soldier  ?  abandon  all  idleness,  and  endure  all  kind 
of  labour,  for  only  such  are  fit  for  martial  feats  :  and  the  reason 
is  rendered  by  Vegetius ;  because  such  as  are  most  acquainted  with 
the  troubles  of  life,  do  commonly  least  fear  the  pains  of  death.  It 
was  therefore  the  word  of  Septimius  Severus,  "laboremus," — let 
us  labour;  and  of  Aurelius  Probus,  "Pro  stipe  labor," — pains  for 
profit ;  and  Epaminondas,  general  of  the  Thebans,  understanding 
a  captain  of  his  company  to  be  dead,  exceedingly  wondered  how 
in  a  camp  any  should  have  so  much  leisure  as  to  be  sick. 

Yea,  but  ought  gentlemen  of  great  possessions,  and  no  office,  for- 
sake their  sports  of  hawking,  and  hunting,  and  bowling,  and 
become  labourers  in  the  Lord's  vineyard  ?  The  text  is  plain,  that 
all  men  are  stewards  ;  and  therefore,  though  I  confess  that  such 
exercises  in  their  place  and  time  be  commendable,  yet  all  their 
days  are  not  to  be  wasted  in  these^  but  some  hours  are  to  be  spent 
for  the  good  of  the  commonwealth,  and  of  their  own  private  fami- 
lies. And  indeed  the  chief  thing  that  commendeth  a  gentleman 
is  activity  and  industry ;  for  at  the  first  all  nobility  came  from  the 
pen  or  the  pike,  from  learning  or  chivalry,  from  priesthood  or 
knighthood.  In  our  English  histories  I  find  that  most  of  our 
gentlemen  were  raised  in  flourishing  peace  by  the  Church,  or  else 
by  feats  of  arms  in  the  days  of  bloody  wars.  A  worthy  father  in 
his  faculty — Judge  Cooke — delivers  in  print  that,  about  two  hun- 
dred gentlemen  have  got  honour  to  their  families  by  the  study  of 
our  common  laws ;  and  it  ever  hath  been  thought  a  true  position  : 
"  Non  genus,  sed  genius — nbn  gens,  sed  mens  :  "  in  the  words  of 
our  own  poet,  "  To  do  the  gentle  deeds  that  makes  the  gentle- 
man." Chaucer.  And  therefore  those  renowned  worthies  in  old 
time  were  called  heroes,  not  an:6  r^s  t'paj,  or  ano  -tii  dipoj,  or  arto  'tr,i  spa^su; 
xa!:ni^iu,itui'^s:iv,hutartbtr^io.pif?^i:  insinuating  that  virtue  is  the  sole 
ground  of  true  nobility ;  whereas,  on  the  contrary,  nothing  doth 
more  ruinate    a  noble  family  than  idleness  the  mother  of  ignoble 


656  THE  ornciAL  calendar  of  the  church. 

thoughts,  and  midwife  of  all  dishonorable  practices,  even  the  very 
Dunstable  plain  highway  to  Needom  and  beggary. 

Nay,  the  charge  of  the  magistrate  is  so  great,  and  the  burden 
of  the  king  himself  so  weighty,  that  it  made  Chrysostom  say, 
"  I  wonder  if  any  of  the  rulers  can  be  saved  !  "  holding  it  a  matter 
not  impossible,  but  very  difficult,  as  father  Latimer  expounds  him. 
In  a  word,  every  man  must  attend  his  stewardship,  from  the  poorest 
peasant  to  the  greatest  prince.  For,  as  it  followeth  in  the  next 
2)lace  to  be  considered.  Almighty  God  w^ill  take  a  strict  account  of 
all  such  talents  as  have  been  committed  unto  us,  either  in  common 
as  men,  or  else  in  particular  as  magistrates  or  ministers,  as  father 
or  children,  as  princes  or  people. 

Sometimes  he  reckoneth  in  this  life  with  us,  in  punishing  us 
with  grievous  plagues  and  sickness,  which  are  his  ministers.  And 
sometimes  calling  us  before  the  magistrate,  which  is  his  deputy. 
Sometimes  bringing  us  to  discredit  before  others,  and  sometimes  to 
discomfort  in  our  own  soul,  for  expending  his  goods  unprofitably. 
But  his  greatest  audit  is  at  the  last  and  terrible  day,  when  he 
will  cast  the  slothful  servant  into  utter  darkness^  for  '^  hiding  his 
talents  in  the  ground,"  and  the  wasteful  steward  for  ^'  spending 
all  in  riotous  living."  Rejoice  then,  0  young  man,  in  thy  youth, 
and  walk  in  the  ways  of  thine  heart,  and  the  sight  of  thine  eyes, 
"  but  know  that  for  all  these  things  God  will  bring  thee  to  judg- 
ment." He  will  one  day  come  upon  thee  with  a  "redde  rationem," 
how  is  it  that  I  hear  thus  of  thee?  ''Give  account  of  thy  stew- 
ardship, for  thou  may  est  be  no  longer  steward." 

A  ^1        1     J.1         r  Our  conscience  neglected. 

Among  many  there  be  three      ^,  '^^ 

•     •     -T  .       -.  <  Ihe  poor  oppressed, 

principal  accusers :  to  wit,  i  m,  i        i 

I  The  creature  abused. 

These  three  rinj;  loud  alarms  in  our  Lord's  ears,  awaking  him 
out  of  sleep,  importuning  him  incessantly  to  reckon  speedily  with 
us,  either  in  his  particular  accounts  at  our  deaths,  or  else  at  his 
general  audit  in  that  last  and  dreadful  day.  The  conscience  begins 
this  peal,  as  it  were  the  treble  or  first  bell.  The  clamour  of  the 
poor,  like  the  counter-tenor,  is  exceeding  loud,  and  "  enters  into 
the  ears  of  the  Lord  of  Hosts ;"  and  the  creatures  ring  more 
deeply,  like  the  great  Bow-bell,  "  groaning  and  travelling  in  pain." 
To  pull  at  the  first  bell  a  little  ;  conscience  is  an  inward  acknowledg- 
ment of  the  good  and  evil  in  our  actions,  either  excusing  or  accusing 
us.    Bom.  ii.  15.      That  is  (as  Philip  IMelancthon  in  his  definitions,) 


THE   NINTH   SUNDAY    AFTER   TRINITY.  657 

"  It  is  a  practical  syllogism  in  our  understanding,  the  major  whereof 
is  God's  law,  the  minor  and  conclusion,  our  application  of  this  law, 
approving  in  our  actions  that  which  is  good,  and  condemning  that 
which  is  ill."  Or  it  is  God's  especial  bailiff,  which  arresteth  us 
upon  every  trespass;  and  his  privy  secretary,  registering  all  our 
thoughts,  and  words,  and  deeds  in  a  book  of  remembrance,  which 
shall  be  brought  forth  and  laid  open  at  that  universal  audit.  Dan. 
vii.  10.  "  The  judgment  was  set  and  the  books  opened."  In 
which  are  set  down  the  particulars  of  all  our  receipts  and  expenses  : 
there  is  item  for  lying,  item  for  swearing,  item  for  drinking,  item 
for  slandering^  item  for  envy.  The  total  sum  is  the  manifest  and 
manifold  breach  of  our  Master's  commandments.  If  these  ac- 
counts be  not  crossed  in  this  life,  we  shall  never  have  our  «'  quietus 
est"  in  the  life  to  come.  So  saith  the  steward  in  this  Gospel,  ''  I 
cannot  dig,  and  to  beg  I  am  ashamed  :"  it  is  too  late  to  work  now 
the  day  is  gone,  and  it  will  not  avail  me  to  beg,  as  appeareth  in 
the  parable  of  Dives,  Luke  xvi. 

I  have  showed  elsewhere  that  there  be  four  kinds  of  conscience, 
to  wit,  a  good,  but  not  a  quiet ;  a  quiet,  but  not  a  good ;  both 
good  and  quiet ;  neither  good  nor  quiet.  The  children '  of  God 
have  sometimes  an  afflicted  conscience,  complaining  of  their  ill 
husbandry  to  the  Lord ;  but  it  is  a  good  conscience,  for  a  broken 
spirit  is  an  acceptable  sacrifice  to  God.  It  was  better  with  Peter 
when  he  wept  than  when  he  presumed.  If  thou  wilt  please  God, 
thou  must  oft  displease  thyself;  for  there  is  joy  in  heaven  when 
there  is  an  hearty  sorrow  for  sin  on  earth.  He  that  is  thus  af- 
fected, and  thus  afflicted  in  soul  for  his  unthrifty  stewardship, 
hath  rather  a  good  monitor  of  his  conscience,  than  a  bad  accuser. 
Yet  we  must  endeavour  daily  that  it  may  be  quiet,  as  it  is  good. 
For  such  a  conscience  '■'■  is  a  continual  feast;"  at  which  angels  are 
servitors  and  God  himself  guest,  and  the  cheer,  Joy  in  the  Holy 
Ghost ;  and  the  music,  such  a  peace  with  God,  our  neighbours,  and 
our  selves,  as  passeth  all  understanding. 

The  second  accusers  are  the  poor  distressed  and  oppressed. 
The  sins  of  Sodom  vexing  righteous  Lot,  are  said  to  cry  to  the 
Lord,  Gen.  xviii.  21.  Abel  being  dead  yet  speaketh,  and  his  blood 
crieth  even  from  earth  unto  heaven  :  Gen.  iv.  10.  The  wages  of 
the  laborers  which  unconscionably  rich  men  have  kept  back  by 
fraud,  cried  to  the  Lord,  and  their  cries  are  entered  into  his  ear  : 
James  v.  4.  And  therefore  let  churlish  Nabal,  and  cruel  Ahab 
here  learn  to  make  the  poor  not  their  foes :  but  "  friends  of  their 
unrighteous  mammon.''     If  they  shall  accuse,  crying  for  revenge, 


658  THE   OFFICIAL   CALENDAR   OF   TUE   CHURCn. 

the  Lord  respecting  "  the  deep  sighing  of  the  poor,  will  awake  as 
one  out  of  sleep,  and  as  a  giant  refreshed  with  wine,  will  smite 
his  enemies  in  their  hinder  parts,  and  put  them  to  a  perpetual 
shame."  But  if  the  poor  pray  to  God  for  us,  and  praise  God  in 
our  alms,  our  blessed  Saviour  telleth  us,  that  we  shall  be  received 
into  everlasting  habitations. 

Lastly,  the  creatures  abused,  accuse  the  bad  steward  unto  his 
Lord,  not  only  the  sensible  creature,  "  groaning  and  travailing  in 
pain,"  till  it  be  delivered  from  the  bondage  of  corruption  and 
vanity,  which  against  its  will  suffereth  under  the  wicked :  but  even 
the  very  senseless  creature,  "  the  stone  crying  out  of  the  wall  and 
the  beam  out  of  the  timber:"  the  moth  of  the  garment,  and  the  rust 
of  the  cankered  gold,  witnessing  against  the  coveteous  worldling. 
Yea,  the  dead  letter  of  the  Bible  crieth  and  accuseth,  as  Christ 
showeth  in  the  Gospel:  "  Do  not  think  that  I  will  acuse  you  to  my 
Father,  there  is  one  that  accuseth  you,  even  Moses,  in  whom  ye 
trust:"  that  is,  the  Law  shall  accuse  for  playing  the  bad  stewards. 

Wherefore  seeing  every  man  is  a  steward,  and  every  steward  is  a 
servant^  and  every  servant  must  labor,  and  so  labor,  that  he  may 
do  good 'to  his  fellows,  and  increase  the  talent  of  his  master  :  seeing, 
I  say,  when  we  waste  any  goods,  others  are  willing  to  complain  and 
God  is  able  to  thrust  us  out  of  our  stewardship :  seeing  he  will  one 
day  call  for  an  account,  and  that  day  may  be  this  day ;  let  us,  I 
beseech  you,  be  good  in  our  office,  let  us  examine  our  receipts  and 
expenses  every  day,  than  when  our  great  Lord  shall  come  to  judg- 
ment, and  reckon  with  us,  he  may  say  to  every  one  of  us  ;  "  It  is 
well  done,  good  servant  and  trusty,  thou  hast  been  faithful  in  little, 
I  will  make  thee  ruler  over  much  :  enter  into  thy  master's  joy." 


THE  EPISTLE. 

1  Cor.  xii.  1. — "  Concerning  sjnritual  things,  hretliren,  I  ivould 
not  have  ^ou  ignorant,'^  ^e. 

The  Corinthians,  imbued  with  many  notable  gifts,  had  forgotten 
(as  it  should  seem)  from  whom,  and  for  what  end  they  received  them  ; 
in  so  much,  as  the^division  of  gifts  occasioned  among  them  a  divi- 
sion of  hearts,  each  one  despising  or  envying  another,  according  to 
the  proportion  of  their  several  graces.     Our  Apostle  therefore  dis- 


THE  TENTH  SUNDAY  AFTER  TRINITY.  659 

cussetli  in  this  Epistle  three  points  especially  concerning  spiritual 
things.     As, 

1.  From  whom  they  proceed  ;  "  All  these  worketh  one  and  the 
same  spirit,  dividing  to  every  man  a  several  gift  even  as  he  ■will. 

The  general  profession  of  Christianity  : 
"No  man  can  say  that  Jesus  is  the  Lord, 

2.  What  they  be   for^     but  by  the  Holy  Ghostj'^^^ 

Particular  use:   Di--|  Administrations, 
versities  of  (^Operations. 

3.  For  -what  end :  "  the  gift  of  the  spirit  is  given  to  every  man 
to  edify  withall." 

^'  Concerning  spiritual  things,  brethren,  I  •would  not  have  you 
ignorant."  St.  Paul  is  desirous  his  brethren  should  be  zealous  ac- 
cording to  knowledge,  not  ignorant  in  spiritual  things.  "  Other 
matters  I  will  set  in  order  when  I  come,"  but  in  the  mean  while, 
brethren,  "  I  would  not  have  you  ignorant  concerning  spiritual 
gifts :"  so  called  in  respect  of  the  cause,  for  every  gift  is  from 
the  Spirit :  and  in  respect  of  the  effect,  as  making  men  spiritual, 
directing  us  how  we  should  live,  not  according  to  the  flesh,  but  after 
the  spirit. 

"  Ye  know  that  ye  were  Gentiles,  and  went  your  ways  unto 
dumb  images,  even  as  ye  were  led."  Lest  they  should  boast  of 
their  great  gifts,  he  puts  them  in  mind  what  they  were  before  they 
were  led  by  the  Spirit  of  God,  namely,  that  they  were  misled  by 
the  spirit  of  Satan,  in  such  sort,  that  they  worshipped  dumb  idols. 
He  that  is  dumb,  for  the  most  part,  is  also  deaf :  St.  Paul  therefore 
taketh  here  their  idle  vanity,  for  adoring  such  Gods  as  could  neither 
hear  nor  help,  neither  protect  them  from  wrong,  nor  direct  them  in 
the  truth,  according  to  that  of  David :  "  They  have  mouths  and 
speak  not,  eyes  have  they  and  see  not,  ears  and  hear  not :  they  that 
make  them  are  like  to  them,  and  so  are  all  such  as  put  their  trust 
in  them."  He  might  have  named  other  sins,  as  he  doth  elsewhere, 
but  he  names  idolatry  as  the  greatest,  as  the  most  common  among 
the  Gentiles,  and  as  the  mother  sin,  from  which  all  others  arise. 
"  For  because  they  turned  the  glory  of  the  incorruptible  God  to  the 
similitude  of  the  image  of  a  corruptible  man,  and  of  birds,  and  of 
four-footed  beasts,  and  of  creeping  things.  Almighty  God  gave  them 
up  unto  their  heart's  lust,  that  they  might  commit  all  uncleanness 
even  with  greediness."  In  a  word,  as  all  wickedness  is  from  the 
wicked  spirit ;  so  every  good  grace  from  the  good  spirit. 

"No  man  speaking  by  the  Spirit  of  God  defieth  Jesus:  also  no 


660  THE   OFFICIAL   CALENDAR    OF   THE   CHURCH. 

man  can  say,  that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost."  It 
is  objected  here,  that  the  devils  acknowledged  Christ,  and  that  hypo- 
crites cry,  Lord,  Lord.  Answer  is  made,  that  the  devils  acknowl- 
edge Christ,  as  being  thereunto  constrained  out  of  fear  ;  and  that 
hypocrites,  as  dissembling,  do  this  out  of  fashion ;  only  the  true 
Christians  say,  Christ  is  Lord,  out  of  faith,  as  "  with  the  heart 
believing  unto  righteousness,  and  with  the  mouth  confessing  to  salva- 
tion." Our  English  phrase  doth  express  this  well :  will  you  say  it  ? 
that  is,  avow  it  upon  your  certain  knowledge  and  conscience,  freely, 
fully,  constantly  ?  For  many  profess  God  in  words,  who  deny  him  in 
their  works.  If  we  construe  this,  "  of  voluntary  speaking,  not 
forced,  of  speaking  w^ith  the  tongue,  heart  and  action,"  no  man 
can  so  say,  that  Jesus  is  the  Lord  but  by  the  Holy  Ghost.  Others 
answer  that  Paul  here  speaks  not  of  the  regenerating  Spirit,  or  of 
justifying  grace,  but  of  such  gifts  as  are  common  to  the  reprobate 
with  God's  elect.  Insinuating,  that  no  man,  whether  he  be  good  or 
bad,  can  say,  Jesus  is  the  Lord,  but  by  the  Spirit  dwelling  in  him 
if  he  be  good ;  moving  him,  if  bad.  So  Judas  preached,  and  Caia. 
phas  prophesied,  not  as  speaking  from  themselves,  but  as  moved  by 
the  Spirit. 

'■  There  are  diversities  of  gifts,  and  yet  but  one  spirit :  differences 
of  administrations,  and  yet  but  one  Lord  :"  divers  manners  of  opera- 
tions, and  yet  but  one  God.  These  three  words,  gifts,  administra- 
tions, operations,  are  three  weapons  to  beat  down  their  pride.  If 
gifts,  why  should  any  boast,  as  if  he  received  them  not  ?  if  adminis- 
trations and  operations,  every  one  by  love  must  serve  another,  as 
having  his  gift  to  edify  withal.  In  the  three  words.  Spirit,  Lord, 
God,  the  Doctors  observe  the  mystery  of  the  blessed  Trinity  ;  the 
Father  is  called  God,  the  Son  Lord,  the  Holy  Ghost  the  Spirit. 
Again  some  note  here  the  Deity  of  the  Holy  Ghost,  against  Mace- 
donius,  in  that  the  Spirit  is  called  Lord  and  God :  and  Christ's 
equality  with  the  Father,  against  Arius,  in  that  Christ  is  not 
alway  named  after  the  Father,  but  sometimes,  as  in  this  place, 
before  the  Father.  According  to  that  of  Athanasius,  in  the  Trinity, 
none  is  afore  or  after  others,  none  is  greater  or  less  than  another. 
Gifts  are  ascribed  to  God  the  Holy  Ghost,  whose  special  attribute 
is  love :  administrations  unto  God  the  Son,  whose  special  attribute 
is  wisdom  ;  operations  to  God  the  Father,  whose  special  attribute  is 
power,  working  all  in  all.  There  are  diversities  of  gifts,  as  the 
spirit  of  understanding,  wisdom,  counsel,  fortitude,  kc.  Diver- 
sities of  administrations,  as  '•  some  be  Prophets,  others  Apostles, 
and  some  Evangelists,  and  some  Pastors  and  Teachers."     Diversi- 


THE  TENTH  SUNDAY  AFTER  TRINITY.  661 

ties  of  operations,  as  "  to  one  is  given  the  gift  of  healing,  and  to 
another  power  to  do  miracles,''  &c.  All  these  worketh  one  God, 
who  worketh  all  in  all.  He  is  all  in  all ;  all  as  the  first  cause,  and 
working  in  us  all  as  the  secondary  causes.  According  to  that  of 
the  Prophet:  "  Lord,  thou  hast  wrought  all  our  works  in  us,  or  for 
us." 

By  which  one  sentence  four  errors  are  confuted  especially. 
1.  That  opinion  of  the  Gentiles,  attributing  several  gifts  unto 
several  gods :  as  good  success  in  war  to  Mars,  wisdom  to  Minerva, 
quick  despatch  of  business  unto  Mercury :  whereas  the  text  saith, 
"  all  these  worketh  one  and  the  same  spirit."  2.  The  words,  divid- 
ing to  every  man  a  several  gift,  overthrow  their  assertion,  who 
grant  to  God  a  providence  and  knowledge  v/hich  is  universal  only, 
not  a  particular  in  every  several  action  and  accident.  3.  The 
clause,  prout  vult,  even  as  he  will,  abundantly  confounds  Mace- 
donius,  denying  the  Godhead  of  the  Holy  Ghost,  because  none  but 
God  can  do  what  he  will,  or  as  he  will.  4.  This  makes  against 
such  as  ascribe  their  diversities  of  sifts  either  to  man's  merit  or 

O 

fatal  destiny.  For  he  saith  not,  as  is  due,  but  as  he  will.  "  Unto 
one  is  given  utterance  of  wisdom,  to  another  is  given  utterance  of 
knowledge  by  the  same  spirit,  to  another  is  given  faith  by  the  same 
spirit."  He  works  not  all  in  one,  nor  all  in  many,  but  all  in  all ; 
bestowing  several  graces  upon  several  persons  as  he  will,  each  one 
being  indued  with  a  different  gift  to  edify  withal. 

Diversities  of  gifts  are  not  given  unto  men  for  ostentation,  or 
faction,  or,  as  it  is  in  the  Gospel  appointed  to  be  read  this  day,  to 
make  merchandise  in  the  Temple,  but  for  edification  to  do  good 
withal.  Not  only  to  themselves  in  their  own  particular  estate,  but 
for  the  benefit  of  others,  even  the  general  good  of  the  whole  Church. 
For,  "  as  we  have  many  members  in  one  body,  and  all  members 
have  not  one  office :  so  we  being  many,  are  but  one  body  in  Christ, 
and  every  one  another's  members."  See  Epistle,  Second  Sunday 
after  Epiphany. 


662  THE   OFFICIAL   CALENDAR    OF   THE.  CHURCn. 


THE  GOSPEL. 

Luke  xix.  41. — "  And  ivhen  he  loas  come  near  to  Jerusalem,  he 
beheld  the  city,  and  ivcpt  on  it,''  ^-c. 

In  this  history  St.  Luke  sets  clown  Christ's  behaviour  both  before 
and  after  he  came  to  Jerusalem. 

f  Time  ■when,  at  that  hour  when  he  was  enter- 
I      tained  of  the  multitude  with  great  pomp  and 
("What  he  did,  he  wept,  )      jollity. 

I      And  in  it,  the  |  Cause  why,  the  consideration  of  Jerusalem's 

Before,  -|  I      unhappy  state,  in  respect  of  her  present  sins 

(^     and  future  judgments. 
■  What  he  said  I  Opt^tj^'^ly  =  "  0,  if  thou  hadst  known,"  etc. 

'  I  Definitively:  "  The  days  shall  come  unto  thee,"  etc. 
f  1.  Correcting  the  gross  abuses  of  the  Temple,  "casting  out  those  that 
A  ftp        J      ^^^^  ^°^  bought  therein." 

'     1  2.  Showing  the  right  uses  of  God's  house,  namely,  that  it  is  appointed 
[     for  prayer  and  preaching. 

"  And  when  he  was  come  near  Jerusalem,  he  beheld  the  city  and 
wept."  Our  blessed  Saviour  in  his  progress  to  Jerusalem  was 
honoured  of  the  multitude  very  much,  as  St.  Matthew  reports ;  for 
some  spread  their  garments  in  the  passages,  others  cut  down 
branches  from  the  trees  and  strewed  them  in  the  way,  the  whole 
company  going  before  and  coming  after,  cried  "hosanna,  blessed  be 
he  that  cometh  in  the  name  of  the  Lord  ;"  or,  as  our  Evangelist, 
"  they  began  to  praise  God  with  a  loud  voice  for  all  the  great  works 
they  had  seen,  saying,  peace  in  heaven,  and  glory  in  the  highest 
places."  And  yet  in  the  midst  of  all  this  jollity,  when  he  beheld 
Jerusalem  he  wept.  Insinuating  that  all  the  pomps  and  delights  of 
the  present  world  are  soon  turned  into  mourning  :  '''  even  in  laugh- 
ing the  heart  is  sorrovfful,  and  the  end  of  mirth  is  heaviness."  In 
heaven  is  nothing  but  all  pure  joys,  in  hell  nothing  but  mere  mise- 
ries, in  earth  are  both,  one  mingled  with  another.  Our  life  resembles 
a  river ;  for  as  all  rivers  come  from  the  sea,  and  return  thither 
again,  so  the  beginning  and  ending  of  our  days  are  full  of  salt 
water,  our  first  voice  being  a  cry,  the  last  a  groan.  There  is  hap- 
pily some  sweet  and  fair  water  in  the  middle  of  our  age,  but  it 
passeth  away  so  swiftly,  that  it  is  no  sooner  seen  but  gone.  Like 
the  spider's  house  and  tree,  which,  if  it  be  taken  out  of  his  place, 
it  will  deny  it,  and  say,  I  have  not  seen  thee.  Sejanus  (as  Xiphilin 
reports)  in  the  forenoon  was  so  followed  of  the  people,  that  they 
would  have  made  him  their  Coesar ;  yet  hated  him  so  much  in  the 


THE   TENTH    SUNDAY   AFTER   TRINITY.  663 

afternoon,  that  they  sent  him  as  a  malefactor  unto  the  jail,  giving 
iron  fetters  instead  of  a  golden  crown.  Balthazar,  in  the  midst  of 
a  great  feast,  as  he  was  carousing  in  the  golden  vessels  of  the 
Temple,  saw  the  fingers  of  a  man's  hand  writing  upon  the  walls  of 
his  palace,  which  "so  troubled  his  thoughts,  and  changed  his  coun- 
tenance, that  the  joints  of  his  loins  were  loosened,  and  his  knee' 
smote  one  against  another."  "  When  the  children  of  Job  were 
banquetting  in  their  elder  brother's  house,  behold  there  came  a 
great  wind  from  beyond  the  wilderness,  and  smote  the  four  corners 
of  the  house,  which  fell  upon  them  and  slew  them  :"  and  therefore 
seeing  the  calamities  of  this  life  surpass  the  joys  in  number  and 
nature  ;  Christ  is  said  often  in  the  Gospel  history  to  weep,  but 
not  once  to  laugh.  Hereby  teaching  us  that  so  long  as  we  be  pil- 
grims in  a  strange  land  out  of  our  own  country,  we  must  sit  down 
by  the  waters  of  Babylon  and  weep.  As  for  our  harps,  we  must 
hang  them  up,  until  we  come  to  Jerusalem  above.     Psal.  cxxxvii. 

This  weeping  of  Christ  concerns  all  men,  especially  clergymen. 
It  concerns  us  all  as  a  demonstration  of  his  manhood ;  for  hereby 
we  know  that  our  High  Priest  is  touched  with  the  feeling  of  our 
infirmities.  It  is  an  instruction  for  clergymen  in  more  particular, 
for  that  he  confirmed  his  own  precept  with  his  own  practice.  He 
said  elsewhere,  "  Blessed  are  they  that  mourn ;"  and  behold  him- 
self doth  here  weep. 

The  next  point  to  be  further  examined,  is,  the  cause  why  Christ 
did  weep.  And  that  is  the  consideration  of  Jerusalem's  estate, 
both  in  respect  of  her  present  sins,  and  future  punishment.  "  When 
he  was  come  near  to  Jerusalem,  he  beheld  the  city,  and  wept  on  it." 
Here  w^e  may  learn  many  good  lessons.  As  first^  it  serves  to  terrify ; 
for  as  the  penitent  sinner  occasioneth  in  heaven  joy,  so  the  reckless 
offender  continuing  obstinate  in  his  iniquity,  brings  (as  much  as  in 
him  lieth)  even  heaviness  into  the  courts  of  happiness.  Secondly, 
this  may  comfort  us  in  our  temptations,  as  being  assured  "  He 
willeth  not  the  death  of  a  sinner,  but  that  all  repent  and  be  saved." 
He  doth  affect  our  conversion  unfeignedly  who  weeps  over  our  sins 
so  bitterly,  speaking  also  pathetically :  "  Return,  return,  0  Shu- 
namite,  return,  return.  0  if  thou  hadst  known  these  things  which 
belong  unto  thy  peace  !"  Let  us  not,  I  beseech  you,  make  Christ 
a  stage-player  or  hypocrite,  commanding  his  affection  and  tears  in 
sport ;  nam  quicquid  vult,  valde  vult.  And  his  will  is,  "  that  all 
men  shall  be  saved,  and  come  to  the  knowledge  of  the  truth."  And 
therefore  when  Christ  at  any  time  shall  draw  near  to  us  in  his  holy 
word  and  sacraments,  as  he  did  here  to  Jerusalem  in  his  bodily  pre- 


664  THE    OFFICIAL   CALEIMDAF.   OF   THE    CnURCH. 

sence ;  let  us  open  the  doors  of  our  heart,  and  gates  of  our  temple, 
that  the  king  of  glory  may  come  in.  3.  This  teacheth  us  to  love 
our  enemies,  and  to  pray  for  them  who  persecute  us.  It  is  certain 
Christ  knew  that  he  should  be  crucified  in  Jerusalem,  and  yet  he 
desired  their  good,  who  sought  and  wrought  his  hurt.  4.  That  we 
make  not  ourselves  merry  with  the  mad  humors,  idle  speeches,  out- 
ragous  oaths  of  drunkards  and  atheists  ;  I  say,  that  we  laugh  not  at 
the  falls  of  our  brethren,  applauding  them  in  their  folly,  making  their 
infirmities  and  sins  our  tabret  and  delight,  but  rather  following  here 
Christ's  example  to  lament,  when  we  behold  such  enormities  in  any. 
'•'  Weep  for  the  dead,  for  he  hath  lost  the  light :  so  weep  for  the 
fool,  for  he  wanteth  understanding :  make  small  weeping  for  the 
dead,  for  he  is  at  rest,  but  the  life  of  the  fool  is  worse  than  the 
death."  And  if  we  must  be  sorry  for  the  sins  of  another,  how 
much  more  for  our  own  ;  vreeping  with  Peter  bitterly  ?  That  St. 
Peter  wept,  I  find,  saith  Ambrose ;  but  what  he  said,  I  find  not. 
I  read  of  his  tears,  but  not  of  his  satisfaction:  ''Peter  wept,  and 
was  silent,  for  he  was  not  accustomed  to  excuse  what  he  wept  over ; 
what  he  could  not  defend  he  could  wash  away." 

"0  if  thou  hadst  known."  This  exceeding  pathetic  speech  is 
abrupt  and  defective.  But  it  may  be  supplied  thus  :  0  daughter 
Sion,  if  thou  hadst  known  so  well  as  I,  thou  wouldst  weep  so  well 
as  I ;  thou  wouldst  remain  still,  and  not  perish  in  thy  sins.  Or  as 
others,  thou  wouldst  obey  my  preaching  and  believe.  Jerusalem, 
Jerusalem,  if  thou  hadst  known  those  things  which  belong  unto  thy 
peace  so  well  as  I,  thou  wouldst  -agree  quickly  with  thine  adver- 
sary, thou  wouldst  even  in  this  thy  day  be  studious  of  peace,  thou 
wouldst  (as  it  is  in  our  English  text  here)  take  heed.  See  Pani- 
garol.  horn,  in  loc.  part  i.  Jan.  concord,  cap.  110.  Erasmus  et  Mal- 
donat,  in  Luc.  xix.  42. 

Christ  then  wished  unto  Jerusalem  :  1.  Understanding  and  knowl- 
edge. 2.  Such  a  knoAvledgo  as  was  profitable  to  know  those  things 
which  belong  unto  peace.  3.  Seasonable  knowledge :  even  in  this 
thy  day.  Jerusalem  if  thou  hadst  known.  As  if  he  should  say, 
will  ye  know  why  I  weep  ?  it  is  because  thou  knowest  not  the  time 
of  thy  visitation,  "  therefore  do  I  weep  :"  "  thou  also,"  that  is,  thou 
so  well  as  any,  yea,  better  than  all  other  cities  in  the  world.  For, 
if  Samaria  and  Galilee  had  perished  in  their  sin,  my  grief  would 
not  have  been  so  great.  But  thou,  Jerusalem,  "  art  the  city  of 
God,  the  joy  of  the  Avhole  earth,  an  habitation  which  the  Lord  hath 
chosen  for  Himself,  saying,  this  shall  be  my  rest  forever,  here  will 
I  dwell,  for  I  have  a  delight  therein."     0  Jerusalem,  Jerusalem, 


THE   TENTH    SUXDAT   AFTER   TRINITY.  665 

■whose  stately  towers  are  lift  up  into  heaven,  thou  shalt  now  be 
"  made  even  with  the  ground,  for  thine  enemies  shall  not  leave  in 
thee  one  stone  upon  another." 

Yea,  but  did  not  Jerusalem  know  ?  Yes,  surely,  "  the  words  of 
the  prophets  and  Moses  were  read  among  them  every  Sabbath  day." 
Yet  because  they  neglected  "  the  time  of  their  visitation,  these 
things  were  hid  from  their  eyes."  As  Christ  expounds  himself: 
"  This  people's  heart  is  waxed  fat,  and  their  ears  are  dull  of  hear- 
ing, and  with  their  eyes  they  have  winked,  lest  they  should  see 
with  their  eyes,  and  hear  with  their  ears,  and  understand  with 
their  hearts,  and  should  return,  that  I  might  heal  them."  Happily 
this  unhappy  city  knew  many  curious  quirks  of  the  law :  but  it  did 
not  understand  this  one  necessary  point  of  the  Gospel,  that  Christ 
was  her  peace.  For  when  he  would  often  have  gathered  her  chil- 
dren together,  as  the  hen  gathereth  her  chickens  under  her  wings, 
they  would  not,  but  obstinately  rejected  Him,  and  betrayed  Him, 
and  denied  Him,  and  in  fine  crucified  Him.     Acts  iii.  13,  15. 

''  Even  in  this  thy  day."  The  time  of  our  visitation  is  but  a 
day,  wherein  man  laboureth  until  evening,  at  night  his  soul  is  taken 
from  him,  and  when  that  night  is  come,  no  man  can  work.  Where- 
fore "  while  it  is  called  to-day,  receive  not  the  grace  of  Christ  in 
vain.  For  now  is  that  accepted  time,  behold  now  the  day  of  salva- 
tion." Even  this  day,  Jerusalem,  is  allotted  for  thy  conversion,  after 
the  killing  of  so  many  prophets,  and  stoning  of  such  as  were  sent 
unto  thee  ;  yet  if  thou  wilt  hear  my  voice  to-day,  "  seeking  me 
while  I  may  be  found,  and  calling  upon  me  while  I  am  nigh:"  if 
thou  wilt  in  this  day,  wherein  I  come  weeping  uuto  thee,  for  thee, 
repent  and  believe,  thou  mayest  be  received  unto  favour.  But  ex- 
pect not  another  day,  for  this  is  thy  day,  the  next  is  the  day  of  the 
Gentiles,  or  happily,  God's  day,  wherein  He  will  visit  in  judgment, 
not  in  mercy.  Deceive  not  thyself,  daughter  Zion,  this  day  shall 
have  no  morrow,  for  at  this  very  now,  the  God  of  vengeance  and 
day  of  vengeance  are  met  together. 

'•''•'  For  the  days  shall  come  unto  thee  that  thine  enemies  shall  cast 
a  bank  about  thee."  The  time  wherein  ungodly  men  take  their 
vain  pleasures  is  but  a  day,  but  the  time  wherein  they  shall  be 
punished  hereafter  is  called  in  the  plural  number,  days.  "If  God 
spared  not  the  natural  branches,  if  he  rejected  his  own  city  when 
she  rejected  His  own  Son  ;  let  us  not,  I  beseech  you,  '^  despise  the 
riches  of  his  bountifulness  and  patience,  and  long  suffering,"  calling 
us  in  this  our  day  to  repentance,  for  these  three  follow  one  another. 
Great  benefits  abused  occasion  great  sins,  and  great  sins  are  the 

44 


666  THE    OFFICIAL    CALENDAR    OF    THE    CnURCH, 

forerunners  of  great  judgments.  If  England,  then,  as  Jerusalem, 
harden  her  heart,  -while  Christ  crieth  in  her  streets,  and  "  teacheth 
in  her  Temple  daily  ;"  what  doth  it  else  but  heap  unto  itself  •wrath 
against  the  day  of  wrath,  and  of  the  declaration  of  the  just  judg- 
ment of  God  ? 

■^^  He  -went  into  the  Temple."  It  is  a  new  conceit  of  some  which 
are  bad  philosophers,  and  worse  divines,  that  our  blessed  Saviour 
was  a  coward,  in  fearing  the  natural  death  of  the  body,  a  distracted 
wretch  in  suffering  the  spiritual  death  of  the  soul,  a  brand  of  hell, 
in  enduring  for  a  time  the  infernal  death  both  of  body  and  soul. 
But  the  silver  current  of  the  Scriptures,  and  the  whole  stream  of 
expositors,  even  from  the  first  preaching  of  the  Gospel,  until  the 
days  of  Augustinus,  Justinianus  and  Cardinal  Cusa,  run  quite 
another  way,  concluding  peremptorily,  that  our  glorious  Saviour 
did  undergo  the  first  death  manfully,  and  overcome  the  other 
triumphantly. 

Not  to  crucify  the  text,  and  to  meddle  with  impertinent  controver- 
sies, if  Christ  had  been  cowardly  daunted  with  the  terrors  of  bodily 
death,  he  would  not  often  have  visited  Jerusalem,  the  city  wherein 
he  certainly  knew  that  he  should  be  crucified,  at  those  times  when 
there  was  greatest  resort,  and  in  those  places  which  were  most  fre- 
quented, as  it  is  said  here,  "He  went  into  the  Temple."  I  confess, 
Christ  did  naturally  fear  death,  otherwise  he  should  not  have  been 
affected  as  an  ordinary  man  :  yef  he  suffered  willingly,  otherwise 
he  should  not  have  been  so  well  affected  as  an  ordinary  martyr. 
For  whereas  there  be  three  kinds  of  martyrdom  ;  the  first,  in  deed, 
but  not  in  will,  as  the  martyrdom  of  the  Bethlemitish  innocents 
recorded  by  St.  Matthew ;  the  second,  in  will,  but  not  in  deed,  as 
the  martyrdom  of  St.  John  the  Evangelist,  reported  in  Ecclesiasti- 
cal history ;  the  third,  both  in  will  and  deed,  as  that  of.  St.  Stephen, 
related  in  Acts  vii.  If  Christ's  martyrdom  and  bloody  passion  had 
been  in  deed,  but  not  in  will,  it  could  neither  have  been  meritorious 
for  himself  nor  satisfactory  for  others ;  because  it  is  a  true  rule, 
both  in  reason  and  divinity,  that  an  action  done  either  by  chance 
without  our  knowledge,  or  by  violence  against  our  Avill,  is  neither 
accepted  of  God,  nor  commended  by  men.  That  only  is  done  well, 
which  is  done  of  our  will.  And  therefore  whatsoever  others  print 
or  prate,  Christ  endured  his  Passion  most  resolutely  and  cheerfully, 
witnessing  so  much  of  Himself,  "  No  man  taketh  my  life  from  me, 
but  I  lay  it  down  of  myself." 

For  the  clearing  then  of  this  point,  we  must  remember  an  old 
distinction,  namely,  that  there  was  in  Christ  (non  secundum  poten- 


THE   TENTH    SUNDAY   AFTER   TRINITY.  667 

tiam,  sed  secundum  actum)  a  double  created  or  human  will,  a 
^b.rscii  and  a  jSovTi^fftj,  saith  Damascen,  that  is,  as  Aquin.construeth  it, 
a  natural  will  and  a  rational  will,  as  the  sententiarj  divines  usually 
speak,  voluntas  ut  natura,  et  voluntas  ut  ratio.  Now  Christ,  accord- 
ing to  his  sensual  and  natural  will,  trembled  at  the  pangs,  and 
quaked  at  the  pains  of  death :  neither  was  this  act  sinful  or  inordi- 
nate in  Him,  forasmuch  as  nature  shunneth  all  things  hurtful  and 
destructive.  And  Augustine,  writing  of  crosses  and  troubles,  affirmed 
truly,  "  Thou  commandest  us  to  tolerate,  not  to  love  them  ;  now  no 
one  loves  what  he  tolerates,  yet,  if  commanded,  we  love  to  tolerate." 
But  according  to  Christ's  rational  will,  it  was  his  chief  desire  to 
die  :  "  0  my  Father,  if  it  be  possible,  let  this  cup  pass  from  me, 
nevertheless,  not  as  I  will,  but  as  thou  wilt :"  ovxu?  iyu  ei-Ku^  not  accord- 
ing to  my  thelesis  and  natural  desire,  which  abhorreth  death,  but  as 
thou  wilt,  to  which  my  rational  will  is  always  conformable.  So  St. 
Augustine  and  the  schoolmen  expound  his  words  in  lib.  3,  sent, 
dist.  17. 

Aquine  doth  exemplify  the  point  thus :  ''  A  man,"  saith  he, 
"will  not  naturally  suffer  lancing  and  cutting  of  any  member, 
yet  for  the  good  of  the  whole  body  reason  often  overcomes  sense, 
whereby  burning  and  lancing  is  endured.  In  like  manner  Christ 
naturally  abhorred  death,  but  by  force  of  reason,  considering  that 
the  passion  of  him  our  head  should  procure  great  good  unto  all 
the  Church  his  body,  and  that  the  momentary  death  of  one  should 
purchase  eternal  life  to  all,  in  the  midst  of  his  great  agony  he 
spake  cheerfully  to  his  apostles,  "  Arise,  let  us  go :  behold  he  is  at 
hand  that  betray eth  me;"  saluting  the  traitor  Judas,  "friend, 
wherefore  art  thou  come?"  yielding  himself  voluntarily  to  his 
enemies'  attempt,  neither  suffering  his  followers  to  offend  them,  nor 
commanding  God's  angels  to  defend  himself.  And  on  the  cross,  so 
far  w^as  he  from  the  pains  of  hell,  as  that  he  promised  unto  the 
blessed  these  the  joys  of  heaven:  "  Verily  I  say  unto  thee,  this 
day  shalt  thou  be  with  me  in  paradise."  To  conclude  with  Lombard, 
Christ  feared  death,  but  not  from  the  affection  of  reason.  As 
Altissiodorensis  upon  this  text,  eschewing  death  on  its  own  account ; 
yet  undergoing  death  on  account  of  others  ;  "  giving  himself  for  us, 
an  offering  and  a  sacrifice  of  a  sweet  smelling  savour  to  God." 
Coming  into  the  world  not  to  do  his  own  sensual  will,  but  the  will 
of  God  who  sent  him.  Otherwise  he  would  not  usually  have  gone 
to  that  city  where  he  should  be  crucified,  at  such  times,  and  into 
such  places  where  the  greatest  multitudes  assembled ;  as  the  text 
saith,  "he  went  into  the  Temple." 


G68  THE   OFFICIAL   CALENDAR    OF   THE    CHURCH. 

Now  the  reason  -why  Christ  so  soon  as  he  came  to  Jerusalem 
entered  into  God's  house,  was  partly  to  move  his  own  followers 
unto  devotion  in  the  temple,  and  partly  to  remove  sacrilegious  per- 
sons out  of  the  temple.  For  the  first,  in  that  Christ  did  not  ordi- 
narily converse  in  the  court,  nor  the  market,  nor  in  the  theatre,  but 
in  the  temple,  he  doth  intimate  to  all  Christians  in  general,  but  to 
clergymen  in  more  particular,  that  "  his  kingdom  was  not  of  this 
world."  And  therefore  such  as  will  be  his  disciples,  must  renounce 
the  pleasures  of  the  theatre,  the  wicked  gains  of  the  market,  the 
vain  gallantry  of  the  court,  and  wholly  devote  themselves  either  to 
lay  service  in  the  temple,  or  to  do  service  for  the  temple.  This 
we  promised  at  our  first  matriculation  and  entrance  into  the  Church, 
so  that  if  Satan,  "the  prince  of  the  world,"  take  us  in  his  posses- 
sions, he  will  challenge  us  for  his  own,  and  press  God  to  forsake  us. 
"  Account  him  as  mine,  who  is  unwilling  to  be  thine,  and  is  ap- 
prehended in  my  possessions.  What  has  the  renunciator  of  vice 
to  do  in  the  theatre  ?''  Aug.  Did  he  not  vow  when  he  first  gave 
up  his  name  to  be  thy  soldier  in  holy  baptism,  that  he  would  for- 
sake the  devil  and  all  his  works,  the  vain  pomps  and  glory  of  the 
world,  with  all  covetous  desires  of  the  same  ?  What  then  hath  he 
to  do  in  my  kingdom,  doing  my  service  ?  What  business  hath  he 
in  the  play-houses,  or  other  of  my  territories  ?  He  should  be  in 
Christ's  college,  in  the  divinity  schools,  in  the  holy  library,  in  the 
temple,  desiring  rather  to  be  a  door-keeper  in  God's  house,  than  a 
commander  in  the  tents  of  ungodliness. 

But  this  especially  concerns  ecclesiastical  persons  and  church- 
men, as  being  in  the  right  ubi,  when  they  stand  in  the  pulpit  and 
teach  in  the  temple.  A  clergyman  among  seculars  is  a  fish  out 
of  water.  Clergymen  in  the  Church  are  in  their  proper  element, 
for  the  temple  should  be  the  centre  of  all  their  circumference.  My 
meaning  is  not  that  the  king's  court  should  be  disfurnished  of 
chaplains,  or  of  his  council  of  prelates  :  God  forbid.  For  as  the 
commonwealth  is  flourishing  when  either  philosophers  are  kings 
or  kings  are  philosophers,  even  so  well  is  it  with  the  Church,  if 
godly  prophets  hang  as  a  precious  ear-ring  at  the  prince's  ear. 
Worthily  hath  Erasmus  observed  in  an  epistle  to  John  Alasco, 
that,  if  we  had  more  bishops  like  Ambrose  we  should  have  more 
emperors  like  Theodosius.  If  Brentius,  the  divine,  be  counsellor 
to  the  Duke  of  Wittenberg,  religion  thereby  shall  be  better  es- 
tablished. If  Occam  the  schoolman,  fly  to  Lewis  the  emperor,  he 
may  well  say,  "  Protect  thou  me  with  thy  sword,  and  I  will  de- 
fend thee  with  my  pen."     In   a  word,  if  the  kingdom  be  ruled  by 


THE   TENTH   SUNDAY  AFTER   TRINITY.  6G9 

God's  sceptre,  it  "will  continue  ;  but  "  where  there  is  no  vision  the 
people  decay."  So  that  if  clergymen  follow  the  court  for  the 
greater  good  of  the  temple,  then,  as  Herodian  said  of  Rome, 
wheresoever  the  emperor  is,  there  is  Rome.  So,  wheresoever  there 
is  a  good  prelate,  there  is  a  walking  Church  and  an  holy  temple. 
But  if  our  designs  be  merely  secular,  having  one  foot  in  the  court, 
another  in  the  city,  none  in  our  cure,  then  assuredly  we  are  out  of 
our  rank,  and  most  unlike  Christ  our  Master,  of  whom  it  is  said 
here,  that  "  he  taught  daily  in  the  temple." 

The  more  we  keep  within  the  circuits  of  our  Churches,  and 
circles  of  our  studies,  the  more  we  frequent  the  chapel,  the  library, 
the  school,  the  more  priestlike  and  scholarlike.  But,  on  the  con- 
trary, when  our  habits  are  irregular,  our  company  disordered,  our 
speech  unsavory,  our  whole  conversation  according  to  the  fashions 
of  the  world,  then,  as  Budceus  is  bold  to  write,  we  are  rather 
crassiani  than  christiani,  more  secular  than  ecclesiastical.  I  do  not 
envy  the  rich  clergyman ;  I  wonder  only  with  Synesius,  how  they 
can  gain  so  much  leisure  as  to  serve  two  masters  :  God  in  choro, 
and  Mammon  in  foro.  "If  riches  increase,  we  must  not  set  our 
hearts  on  them  ;"  if  our  places  be  great,  our  minds  must  be  lowly  ; 
rather  than  the  cares  of  this  world  should  choke  the  good  seed  in 
us,  we  must  imitate  Albertus  Magnus,  of  whom  it  is  reported  in 
history,  that  he  left  his  bishoprick  of  Ratisbon  to  read  public 
lectures  in  Colon  and  follow  Theodorit's  example,  who  writes  of 
himself  in  a  certain  epistle  to  Leo,  Bishop  of  Rome,  that  whereas  he 
had  been  a  bishop  living  plentifully  many  years,  he  had  pur- 
chased "neither  lamb,  nor  coin,  nor  grave,"  as  the  Magdebursenes 
report  in  his  words,  in  Cent.  5,  col.  1011.  For  if  we  which  ought 
to  be  the  salt  of  the  earth,  and  light  of  others,  shall  addict  our- 
selves unto  the  world,  being  (as  Bernard  speaks)  "  clergymen  in 
habit,  worldlings  in  calling,  neither  in  deed,"  then  we  may  cry  with 
Augustine,  ^'Woe  to  miserable  me,  preserving  these  things  in  memory, 
writing  them  on  paper,  but  not  living  them."  Or,  as  the  same 
father  in  another  case,  "  Woe  be  unto  us  if  we  have  Christ  in  our 
books  and  not  in  our  hearts,"  if  we  which  are  God's  inheritance, 
spiritual  men,  consecrated  to  the  temple,  make  it  not  our  chief  study 
to  do  good  unto  the  Church,  as  Christ  here,  who  so  soon  as  he  came 
to  Jerusalem,  instantly  visited  his  Father's  house. 

Secondly.  Christ  entered  into  the  temple  to  remove  sacrilegious 
merchants  and  to  reform  abuses  therein.  Hereby  signifying  that 
the  disorder  of  the  Church  occasioned  the  destruction  of  the  city. 
For  so  long  as  the  priests  were  wicked,  the  people  could  not  be 


670  THE   OFFICIAL   CALENDAR   OF    THE   CHURCH. 

good.  Bj  this  example  princes  and  prelates  are  tauglit  that  their 
chief  time  be  spent,  and  best  endeavors  employed  in  well  ordering 
God's  house,  that  it  prove  not  a  '•  den  of  thieves,"  but  as  God 
would  it  should,  "  an  house  of  prayer."  Aaron  and  Moses  must 
join  together  in  this  good  work.  The  minister  must  use  the 
spiritual  sword,  and  the  magistrate  the  temporal,  in  casting  out  and 
whipping  out  of  the  temple  such  as  sell  and  buy  therein.  Sa- 
crilege is  the  profaning  of  that  which  is  holy. 

C  Persons. 
Now  holiness  is  ascribed  unto  <  Places. 

(  Things. 
And  therefore,  as  Aquino  notes,  sacrilege  may  be  committed  in 
person,  when  an  ecclesiastical  man  is  abused;  in  place,  when  the 
Church  is  profaned  ;  or  in  thing,  when  things  dedicated  to  holy 
uses  are  otherwise  employed.  And  this  kind  of  sacrilege  may  be 
committed  in  three  ways. 

1.  When  holy  things  are  stolen  out  of  holy  places,  as  the  con- 
secrated vessels  out  of  the  temple. 

2.  If  a  thief  should  break  open  a  Church  to  steal  away  some  pri- 
vate treasure  hid  therein. 

3.  When  the  Church  is  robbed  of  her  possessions  and  endow- 
ments. 

If  all  men  examine  themselves  according  to  this  rule,  many  will 
assuredly  find  that  they  worthily  deserve  the  whip.  In  our  neigh- 
bour countries,  they  complain  with  Peter  Blessensis,  that  claustra  are 
turned  into  castra,  temples  into  tents.  That  the  nobility,  gentry, 
commonalty,  regard  their  own  hearths  more  than  the  altar  of  the 
Lord.  And  I  would  to  God,  England  had  not  just  cause  to  cry  out 
against  selling  of  oxen,  and  sheep,  and  doves  in  the  Temple :  that 
is,  as  one  wittily,  ''great  benefices  little  benefit,  everything.''  As 
one  says  in  old  time  : 

"  The  son  is  a  chief  priest,  the  father  an  abbot,  each  is  a  Simon." 

How  little  a  sin  soever  it  seem  to  be,  yet  all  kind  of  sacrilege 
is  odious  in  the  sight  of  God.  As  for  that  which  is  in  person,  he 
saith,  "he  that  despiseth  you,  despiseth  me."  For  sacrilege  commit- 
ted "  in  things  :"  ''ye  have  spoiled  me  in  tithes  and  offerings."  And 
lastly,  for  that  "  in  place,"  our  Saviour  here  doth  cast  out  of  the 
temple,  such  as  sold  and  bought  therein. 

This  horrible  crime  is  not  only  condemned  by  Papists  and  Luther- 
ans, and  the  Church  of  England  :  but  also  by  the  consistorian  divines, 
who  shut  the  door  now  the  steed  is  stolen,  and  repent  too  late  that 
ever  they  betrayed  God's  inheritance  into  the  hands  of  impious  cor- 


THE  TENTH  SUNDAY  AFTER  TRINITY.  671 

morants.  Calvin  compares  the  magistrates  of  Geneva  to  cruel  tyrants, 
affirming  that  they  are  the  Pope's  successors  in  theft  and  robbery. 
Beza  in  his  tract  of  three  sorts  of  Bishops  is  resolute,  that  Protes- 
tant Church-robbers  are  new  thieves,  entered  into  the  room  of  old 
thieves. 

To  conclude  with  Justinian,  "  treason  is  a  petty  sin  in  compari- 
son of  sacrilege."  The  reason  is  rendered  by  St.  Augustine,  ''■It  is 
committed  against  God." 

As  this  fault  is  most  abominable,  so  the  judgments  of  God  upon 
it  in  all  ages  have  been  most  fearful.  To  begin  with  Simon  Magus, 
the  godfather  of  Simonists,  as  we  read,  Acts  viii.  as  he  presumed  in 
the  public  theatre  at  Rome,  to  fly  up  into  heaven,  he  caught  such 
a  fall  in  the  midst  of  his  pride,  that  he  broke  his  legs  and  his 
thighs,  as  Clemens  Romanus  reports.  Julian,  the  devil's  darling, 
uncle  to  Julian  the  wretched  Apostate,  together  with  Felix,  the 
emperor's' Lord  Treasurer,  pilled  and  pold  the  Churches  of  Anti- 
ochia,  partly  to  fulfill  their  irreligious  humors  as  also  to  fill  full  the 
prince's  exchequer.  Julian  when  he  was  in  a  temple,  "  adversus 
sacram  mensam  minxisse  dicitur."  And  Felix  beholding  the  costly 
vessels  and  chalices  Constantinus  and  Constantino  had  bestowed, 
scoffingly  said,  "  What  stately  plate  is  here  for  the  carpenter's  son  ?" 
but  because  these  beasts  opened  not  their  lips,  that  their  mouths 
might  show  forth  God's  praise,  but  whet  their  tongues  as  swords  to 
strike  at  the  Lord's  annointed ;  Julianus's  mouth,  using  always  un- 
savory speeches,  at  the  last  acted  a  most  filthy  part :  for  that  ordure 
which  should  have  gone  downward,  was  cast  upward,  dying  a  loath- 
some and  nasty  death.  And  Felix,  who  had  so  base  a  conceit  of 
Christ's  blood,  did  nothing  night  and  day  but  vomit  blood  until  his 
unhappy  soul  was  stretched  away  from  his  accursed  carcase.  Wil- 
liam Rufus,  who  pulled  down  churches  and  religious  houses,  to 
make  palaces  of  state  and  places  of  delight,  was  stricken  as  he  was 
hunting  in  his  new  forest  with  an  arrow,  shot  by  Sir  Walter  Tyrell, 
that  he  fell  down  dead.  When  Scipio  did  rob  the  temple  of  Tho- 
lossa,  there  was  not  a  man  who  carried  away  gold  from  thence  that 
ever  prospered  afterward.  The  gods  of  the  church  are  like  the  gold 
of  Tholossa,  none  thrive  that  unlawfully  possess  a  penny  worth  of 
them.  0  Lord  God,  that  our  mouth  may  be  filled  with  laughter, 
and  our  tongue  with  joy;  make  them  and  their  princes  like  Oreb 
and  Zeb,  yea,  make  all  their  princes  like  Zeba  and  Salmana,  which 
say,  let  us  take  to  ourselves  the  houses  of  God  in  possession. 

'^  It  is  written,  My  house  is  the  house  of  prayer."  Here  we  may 
learn  the  right  use  of  God's  house,  namely,  that  it  is  appointed  for 


672 


THE    OFFICIAL    CALENDAR    OF    THE    CUURCH. 


prayer  and  preaching.  For  prayer,  we  have  God's  o-wn  precept, 
"  it  is  Avrittcn,  My  house  is  the  house  of  prayer."  For  preaching, 
Christ's  own  practice;  ''daily  teaching  in  the  temple."  Those 
things  which  Almighty  God  had  joined  together,  let  no  man  put 
asunder.  Preaching  may  not  thrust  out  of  the  church  common 
prayer,  for  it  is  an  oratory :  neither  may  prayer  shuffle  preaching 
out  of  the  Church,  for  it  is  an  auditory.  See  church  horn,  concei'n- 
ing  the  right  use  of  the  church,  part,  1.  Hospinian  de  origine  tem- 
plorum,  lib.  i.  c.  1.  Culman,  Marlorat,  Zepper,  in  loc. 


THE  EPISTLE. 

1    Cor.  XV.  1 — "  Brethren,  as  iJertaining  to  the  Gospel  which  I 
preached  unto,''  ^-e. 


St.  Paul  in  this 
Epistle  doth 


'Extol  his  preach- 
ing in 


Extenuate  his 
l^    person, 


'General,  for  that  it  was  a  Gospel,  and  such 

a  Gospel,  as  he  received  of  the  Lord. 
Particular,  showing  "how  Christ  died  for 
our  sins,  and  rose  again  the  third  day." 

'  As  being  the  last  Apostle,  "  born  out  of  due 

time." 
As  being  "  the  least  Apostle,  not  worthy  to 
be  called  an  Apostle."  The  least  in  respect 
of  his  former  sin,  for  "  he  persecuted  the 
congregation  of  God  :"  but  the  greatest  in 
respect  of  his  present  grace,  for  God's 
grace  was  in  him,  and  with  him  in  such 
sort,  that  he  laboured  more  abundantly 
than  they  all. 

"  Brethren,  as  pertaining  to  the  Gospel."  In  the  former  chap- 
ters he  corrected  the  Corinthian's  en-or  concerning  the  gifts  of 
grace ;  but  in  this  present,  he  doth  rectify  their  judgment  touching 
the  gifts  of  glory,  proving  at  large  the  resurrection  of  the  dead, 
which  one  point  of  doctrine  he  calls  a  gospel,  as  containing  glad 
tidings  of  great  joy,  without  which  *' of  all  men"  Christians  *' should 
be  most  miserable."  Or  a  gospel,  as  being  a  main  pillar  of  the 
Gospel,  and  holy  belief,  lest  they  should  doubt  of  this  truth,  as  of 
a  matter  indiflerent,  not  appertaining  necessarily  to  their  salvation. 
"I  have  preached  and  ye  have  received"  this  article,  so  that  you 
shall  show  yourselves  inconstant,  and  apostate  in  denying  it.  Here 
we  may  note  the  degrees  of  faith  and  steps  unto  salvation.  The 
first,  is  preaching  of  the  Gospel ;  the  second,  hearing  of  that  which 
is  preached ;  the  third,  receiving  of  that  which  is  heard ;  the  fourth. 


THE  ELEVENTH  SUNDAY  AFTER  TRINITY.         673 

continuing  in  that  which  is  received ;  and  then  lastly  conies  salva- 
tion, "  if  thou  be  faithful  unto  death,  I  will  give  thee  a  crown  of 
life." 

"For,  first  of  all."  That  is,  at  the  first,  and  chiefly,  because 
Christ's  "dying  for  our  sins,  and  rising  again  for  our  justifica- 
tion,'' are  the  two  great  fundamental  arches  of  faith,  on  which  all 
other  articles  are  built.  "  If  Christ  be  not  raised  again  from  the 
dead,  your  faith  is  vain,  and  you  are  yet  in  your  sins."  And  there- 
fore these  points  are  to  be  taught  imprimis.  That  is,  '^  among  the 
first  and  greatest  articles  of  belief."  Aquine.  For  this  cause  Paul 
presseth  here  Christ's  resurrection  by  sundry  demonstrations,  af- 
firming that  after  his  death  and  burial  "  he  was  seen  of  Cephas, 
then  of  the  twelve,  after  that  of  more  than  five  hundred  brethren 
at  once  ;  of  James,  and  all  the  apostles,  that  is,  both  apostles  and 
disciples,  and  last  of  all,  he  was  seen  of  me." 

"Which  I  received,"  As  in  this  epistle  before,  c.  xi.  23.  "I 
have  received  of  the  Lord,  that  which  I  have  delivered  unto  you." 
So  Gal.  i.  12.  Neither  received  I  it  of  man,  neither  was  I  taught 
it,  but  by  the  revelation  of  Jesus  Christ ;  inspired  and  called  to  his 
apostleship  by  the  Holy  Ghost.  Acts  xiii.  2.  His  Gospel  was  not 
man's  doctrine,  nor  after  man;  but  he  preached  "how  Christ 
died  for  our  sins,  agreeing  to  the  Scriptures,  and  that  he  was 
buried,  and  that  he  rose  again  the  third  day,  according  to  the 
Scriptures."  Hereby  teaching  all  teachers  to  speak  the  words  of 
God.  The  chief  places  fortelling  Christ's  death,  are  Exodus  xii. 
7 ;  Psal.  xxii.  17  ;  Dan.  ix.  20  ;  Zach.  xiii.  7  ;  Esa.  liii.  5.  Con- 
cerning his  resurrection,  John  i.  17,  and  ii.  10.  For  so  Christ  him- 
self, Matth.  xii.  40,  and  Hos.  vi.  2,  for  so  St.  Jerome,  Rupert, 
Ribera,  construe  that  place,  concording  herein  with  Origen,  Ruf- 
fin,  Augustin,  Bernard,  Aquin.  ad  Ephes.  c.  2.  lect.  2,  et  Anselm. 
in  hunc  ipsum  locum  Pauli. 

"  He  was  seen  of  me,  as  of  one  that  was  born  out  of  due  time, 
tanquam  abortivo."  Our  Apostle  makes  himself  abortive,  for  he 
was  not  new  born  so  soon  as  Peter  and  John,  and  others  of  the 
twelve.  Secondly,  St.  Paul  was  pulled  out  of  the  Jewish  syna- 
gogue, that  he  might  be  made  the  son  of  Christ's  Church,  as  it 
were,  by  violence  ;  for  in  the  midst  of  his  breathing  out  threatenings 
and  slaughter  against  the  disciples  of  the  Lord,  he  was  received 
to  mercy,  put  apart  to  preach  the  Gospel,  "  as  a  chosen  vessel  to 
bear  Christ's  name  before  the  Gentiles,  and  kings,  and  the  children 
of  Israel."  Acts  ix.  15.  Thirdly,  St.  Paul  thought  himself  abor- 
tive, for  that  he  saith,    "  I  am  the  least  apostle,  not  worthy  to  be 


674  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

called  an  apostle,  because  I  persecuted  tlie  Church  of  God."  He 
did  this  ignorantlj,  through  unbelief.  1  Tim.  i.  13.  Yet  he  did 
acknowledge  it  for  a  great  fault,  even  so  great  that  he  deemed 
himself  unworthy  to  be  numbered  among  the  apostles.  How  much 
more  then  ought  we  to  lament  our  sins  after  the  knowledge  of  the 
truth,  after  we  have  received  how  we  ought  to  walk  and  please 
God?  "If  we  say  that  we  have  no  sin,  we  deceive  ourselves,  and 
the  truth  is  not  in  us.  If  we  acknowledge  our  sins,  he  is  faithful 
and  just  to  forgive  us  our  sins."  Saith  Augustin,  "  confess,  and  God 
will  ignore  it ;  but  if  man  scorns  to  own  in  his  heart,  how  shall 
God  ignore  his  offence?" 

''But  by  the  grace  of  God,  I  am  that  I  am."  He  doth  as  it 
were,  part  himself  into  two.  Considering  his  sins,  he  reputes  him- 
self the  least  apostle ;  yet  considering  God's  grace  Avhich  is  in 
him,  he  saith,  "■  I  laboured  more  abundantly  than  they  all."  Inten- 
sive ;  for  he  was  in  journeying  often,  in  perils  of  waters,  in  perils 
of  robbers,  in  sea,  in  city,  wilderness.  Extensive,  cumbered  with 
the  care  of  all  the  churches,  as  he  tells  them  in  the  next  epistle. 
So  that  as  one  doth  gloss  the  text,  Paul  was  "  the  least  in  time, 
not  in  dignity,  in  humility  not  in  labour,  in  his  own  esteem,  but 
great  in  God's."  By  this  example  pastors  are  taught  so  to  confess 
their  own  unworthiness,  as  that  they  bring  not  their  calling  into 
contempt  hereby.  John  the  Baptist  acknowledged  himself  "  not 
worthy  to  unloose  the  latchet  of  his  Master's  shoe ;"  yet  he  did 
execute  his  oi£ce  stoutly,  telling  the  Pharisees  and  the  Sadducees 
unto  their  face,  that  they  were  a  "generation  of  vipers." 

"Yet  not  I,  but  the  grace  of  God  which  is  with  me."  Doctor 
Bishop,  against  the  Reformed  Catholic,  tit.  Freewill,  cavils  at  the 
reformed  catholic  for  translating  this  clause  "  the  grace  of  God  in 
me."  Because  forsooth,  according  to  true  construction,  it  should 
be  ,  "  the  grace  of  God  which  is  with  me."  S.  Jerome  hath  read  it 
both  ways.  One,  where  "  the  grace  of  God  which  is  in  me  ;"  another 
where  "  the  grace  of  God  which  is  with  me ;"  1.  2,  adversus  Pelagia- 
nos,  in  torn.  2,  f.  284.  So  the  Church  of  England  may  well  admit 
both  as  between  which  in  effect  there  is  no  difference.  But  to 
tell  the  truth,  and  so  shame  the  devil,  as  well  our  Bibles  as 
communion  book  translate  as  he  would  have  it,  "  the  grace  of  God 
which  is  with  me."  Surely,  Mr.  Bishop  should  have  delivered  an 
untruth  in  saying,  "he;"  but  in  avowing  "they  corrupt  the 
text,"  he  telleth  a  rank  lie.  For  I  pray  what  shall  he  gain,  or 
we  lose  by  this  interpretation,  in  the  question  of  freewill  ?  albeit 
God's  grace  was  working  with   him,  he  did   not  of  himself  work 


THE  ELEVENTH  SUNDAY  AFTER  TRINITY.         675 

with  God's  grace.  For  lie  said  afore,  "by  the  grace  of  God  I  am 
that  I  am."  Ergo,  it  was  of  grace  that  he  did  work  with  grace. 
As  if  he  should  have  said,  '^  I  have  laboured  more  abundantly 
than  they  all,  yet  I  can  attribute  nothing  to  myself  therein,  but  all 
to  grace,  because  it  is  the  work  of  grace  in  me,  whatsoever  I  have 
done  in  working  with  grace."  Fearing  lest  the  work  should  be  as- 
cribed to  himself,  saitli  (Eecumenius,  he  referreth  it  to  the  grace  of 
God.  To  the  same  purpose  the  same  apostle,  Rom  xv.  17,  18.  "  I 
have  whereof  I  may  rejoice  in  Christ  Jesus  in  those  things  that 
pertain  to  God  ;  for  I  dare  not  speak  of  anything  which  Christ 
hath  not  wrought  by  me."  To  conclude  with  Orosius :  heedless, 
presumptuous  man,  what  dost  thou  look  at  that  he  saith  "  with 
me?"  mark  well  that  he  hath  first  said  "not  I."  Betwixt  "not 
I"  and  "with  me,"  cometh  in  the  midst,  "  the  grace  of  God," 
whose  indeed  it  is  both  to  will  and  to  work  for  the  making  of  a  good 
will,  albeit  the  will  be  the  will  of  man.  Wherefore  he  was  bold  to 
say  "  with  me,"  because  he  had  said  "  not  I."  So  then  the  grace 
of  God's  power  worketh  in  the  will  of  man,  which  hath  given  to  it 
to  will  the  same.  AVhereupon  the  conscience  of  man  professeth 
and  saith,  "■  not  I,"  but  God's  grace  giveth  him,  that  he  may  say 
"  with  me."  The  Gospel  and  Epistle  meet  here;  for  the  Pharisee 
trusting  in  himself  did  attribute  too  much  unto  his  own  merit,  say- 
ing, "I  am  not  as  other  men  are."  But  the  Publican,  ascribing  all 
to  God's  grace,  would  not  lift  up  his  eyes  to  heaven,  but  smote  his 
breast  and  said,  ''  God  be  merciful  to  me  a  sinner."  See  Ferus 
ser.  2,  et  4  Dom.  12,  Post,  Pentecost. 


THE  GOSPEL. 


Luke  xviii.  6. — ''  Christ  told  tJiis  parahle  unto  certain  who  trusted 
in  themselves,'^  ^c. 

/Occasion  ;  "  Christ  told  this  parable  to  cer- 

r     ^^  •     f^        1,1        i     tain  who  trusted  in  themselves,"  &c. 

in  this  Gospel   three  \-n  .,.         ,, .  ,  .         ,, 

,.  n     1  Proposition:   "two  men  went  up  into  the 
points    are    chieliy  j    m        i    .  ,,  o 

^      .,      ,,  "^  /    lemple  to  pray,     &c. 

considerable,  name- A  .      t     ,•        ,  t,  n  .^  •  i         ,    i 

,     ^1  n  1  Application  :  "  i  tell  you,  this  man  departed 

ly,  the  parables :       i    i  ,1-1  ."^    .'  ,       ,i 

•^  *  S    home  to  his  house  justified,  more  than  the 

\    other." 

There  are  four  kinds  of  proud  men.      1.  Arrogant,  attributing 
every  good  thing  in  themselves  unto  themselves,  and  not  unto  God. 


676  THE    OFFICIAL    CALEXDxi.R    OF    THE    CHURCH. 

2.  Presumptuous,  ackno^Yledging  that  God  is  the  giver  of  their 
grace,  but  upon  their  own  merit.  3.  Boasters  of  eminency,  which 
indeed  they  have  not.  4.  Despisers  of  others,  as  effecting  to  be 
singular  in  that  they  have.  To  all  these  generally,  but  to  the  last 
three  more  principally,  Christ  told  this  parable.  Bad  lives  occasion 
good  laws ;  he,  that  extracted  honey  out  of  a  stone,  and  oil  out  of 
an  hard  rock,  seeing  "  certain  trusting  in  themselves,  as  if  they 
were  perfect,  and  despising  others,"  hereby  gained  a  good  hint  to 
commend  humility.  The  which  is  such  an  excellent  virtue,  that  all 
other  gifts  of  grace  contend  for  it,  as  all  the  cities  of  Greece  did 
strive  for  Homer.  Temperance  challengeth  it  for  her  own,  because 
there  is  arduum  and  bonum  in  every  virtue ;  the  one  doth  require 
magnanimity,  the  other  humility.  Fortitude  callengeth  it  for  her 
own,  for  that  humility  doth  overcome  prosperity  which  assaulteth 
us  at  the  right,  and  adversity  fighting  against  us  on  the  left  hand. 
Injustice  challengeth  it  for  her  own,  for  that  humility  giveth  unto 
God,  ourselves,  and  our  neighbour  that  which  is  due.  Whereupon 
Christ  termed  humility  justice,  Matth.  iii.  15.  "  Thus  it  behooveth 
us  to  fulfill  all  righteousness."     That  is  humility. 

^'  Two  men  went  up  into  the  temple  to  pray."  That  they  went 
together  was  commendable,  "  for  where  two  or  three  are  gathered 
together  in  my  name,"  saith  Christ,  "  I  am  in  the  midst  of  them. 
It  was  also  commendable  that  they  went  up  into  the  temple  to  pray, 
''  for  God's  house  is  the  house  of  prayer."  If  any  come  to  prate, 
to  plot,  or  practice  villainy,  we  may  speak  to  them  as  the  king 
Ahasuerus  once  to  Haman,  "  Will  he  force  the  queen  also  be- 
fore me  in  mine  house?"  So  will  ye  lust  after  a  woman,  or  thirst 
after  any  mischief  before  God  in  his  own  house?  Commendable 
likewise  (as  some  divines  observe)  that  they  prayed  '' apud  se,"  not 
howling  and  crying  as  the  priests  of  Baal,  but  secretly  within  their 
hearts.  In  all  these  respects,  our  text  makes  the  Publican  and  the 
Pharisee  to  be  like.  So  that  in  the  judgment  of  the  Church  it 
could  not  well  be  discerned  which  of  the  two  was  more  justified. 
But  Almighty  God  who  foresaw  two  men  in  the  field,  whereof  the 
one  should  be  received  and  the  other  refused ;  and  two  women  grind- 
ing at  the  mill,  whereof  one  should  be  saved,  and  the  other  con- 
demned: understood  also  that  twc  should  go  together  into  the  tem- 
ple to  pray,  whereof  "  one  was  a  Pharisee,  the  other  a  Publican:" 
one  rejected  as  wholly  trusting  in  himself;  the  other  justified  as 
altogether  relying  upon  God's  mercy.  Both  appeared  in  their  in- 
tention to  be  like,  but  they  were  found  in  their  devotion  most  unlike. 
For  "the  Pharisee  stood  and  prayed  thus  with  himself:    God  I 


THE  ELEVENTH  SUNDAY  AFTER  TRINITY.         6  77 

thank  thee  that  I  am  not  as  other  men  are,  extortioners,  unjust, 
adulterers,  or  as  this  Publican  :  I  fast  twice  in  the  week,  give  tithe  of 
all  that  I  possess."  But  the  the  Publican  standing  afar  off,  would 
not  lift  up  his  eyes  to  heaven,  but  smote  his  breast,  saying,  ''  Gcd 
be  merciful  to  me  a  sinner." 

The  manner  of  the  f  Long,  in  respect  of  battology  and  tautology. 

Pharisee's  prayer  is  ^  f  First,  standing  so  pert. 

(  Lewd,  in  respect  of  his  gesture      -^Secondly,    standing     a- 

[      part. 

f  Privately,  showing  wliat   he  was, 

^r\  r   «!•        ^c      I       "not  an  extortioner,"&c. 

fCommenaing  himseli     <  t>    -r    ^      i    i     •         i    ^  u 

°  I  Positively,  declaring  what  he  was, 

The  matter  is  mere  J  L     "I  fast  twice  in  the  week,"  &c. 

braggery.  j 

(  Generally,  "  not  as  other  men." 

Discommending  others-^  More  particularly,  not  as  a  Publi- 

(^     can,  "  not  as  this  Publican." 

The  Pharisee's  orison  was  tedious,  as  containing  more  lines  than 
the  Publican's  prayer  had  words.  First,  using  battology  :  for  he 
might  have  professed  all  his  perfections  in  that  one  word  "just;" 
as  well  as  the  Publican  confessed  all  his  imperfections  in  this  one 
word  "sinner."  Secondly,  trifling  in  tautology;  for  if  he  were 
just,  it  followed  he  was  not  an  extortioner;  if  not  an  extortioner, 
then  without  all  question  he  paid  his  tithes.  Again,  if  he  fasted 
often,  it  argued  his  continence  ;  and  if  he  were  more  righteous  than 
all  men,  it  must  be  granted  necessarily  that  he  was  more  just  than 
the  Publican.  But  this  vain  babler  did  bombast  his  style  with  idle 
repetitions,  and  filled  his  periods  with  unnecessary  terms,  exhibiting 
his  petition  not  unto  God  (as  Basil  notes)  but  unto  his  own  sweet 
self,  to  hear  himself,  and  to  please  himself;  which  the  text  insinu- 
ates also,  saying  the  Pharisee  stood  and  prayed  to  himself. 

Some  modern  hypocrites  herein  resemble  that  old  Pharisee, 
being  overlong  in  their  prayers,  and  exceeding  tedious  in  their  ex- 
ercises; even  Narcissus-like,  much  enamored  with  their  own  shadows, 
always  curtailing,  and  often  omitting  our  common  service  to  prolong 
their  private  meditation,  "enemies  to  reading,  because  they  love  so 
well  to  hear  themselves  talking."  Unlike  that  reverend  prelate,  B. 
Latimer,  who,  preaching  at  Stamford  in  the  afternoon,  when  the 
days  were  short,  promised,  in  the  beginning  of  his  sermon,  that  he 
would  be  very  brief,  because,  saith  he,  ''the  service  must  be  done." 
Then  the  Collects  and  other  parts  of  our  service  were  received  in 
the  Church,  before  the  distempered  and  ill-digested  extempore  phan- 
tasies of  Anabaptistlcal  spirits.  I  know  prayers  at  one  time  may 
be  more  long  than  at  another,  and  as  occasions  are  offered,  they 


678  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

may  well  and  fitly  be  conceived  upon  the  sudden  also  :  but  yet  when 
we  come  to  the  temple  to  pray,  our  meditations  should  be  well  com- 
posed, that  our  minds  may  be  the  better  disposed,  and  it  is  fit  our 
speech  should  be  little,  that  our  devotion  may  be  great :  for  that 
which  Epicurus  said  of  grief,  may  be  verified  of  prayer : 
"  Si  longa  est,  levis  est ;  si  gravis  est,  brevis  est." 
If  long,  'tis  light;  if  brief,  'tis  grievous  while  it  lasts. 
This  lesson  our  Master  Christ  taught,  Matth.  vi.  forbidding  in  our 
prayers  all  battology  of  the  Gentiles,  polulogy  of  the  Scribes,  enjoin- 
ing us  to  beg  many  things  in  a  few  words  ;  otherwise  we  shall   not 
pray  to  God,  but  prate  to  ourselves,  as  the  Pharisee  did  here. 

"  The  Pharisee  stood  and  prayed  thus  with  himself."  The  Publi- 
can prayed  also  standing,  but  afar  off,  not  daring  to  lift  up  his  eyes 
to  heaven :  whereas  the  proud  Pharisee,  is  said  to  stand  with- 
out kneeling,  or  other  hind  of  humbling  himself  before  God. 
Contrary  to  that  of  the  prophet,  "  They  shall  worship  thee  with  their 
faces  toward  the  earth,  and  lick  up  the  dust  of  thy  feet."  So  that 
this  pert  carriage  upon  his  tiptoes,  argued  his  arrogant  and  irrever- 
ent behaviour  in  prayer.  Again,  learned  Beza,  from  the  words 
"prayed  with  himself,"  notes  his  affected  singularity,  sequestering 
himself  from  the  Publican,  and  standing  apart  like  an  I  per  se  I ; 
very  well  expressed  in  the  French  translation,  "  se  tentant  a  port 
soy."  Both  of  them,  as  it  is  in  the  text,  went  together  into  the 
Temple  ;  but  when  they  came  there,  the  Pharisee,  like  himself,  took 
the  chief  room,  leaving  the  poor  Publican  a  longe,  in  the  lowest  seat 
far  behind  him,  as  it  were  in  the  belfrie. 

Our  modern  hypocrites  also  retain  these  pharisaical  gestures  as 
their  own  proper  inheritance ;  for  some  will  never  kneel  in  the 
Temple  but  at  the  Creed,  when  they  should  stand:  and  others 
either  stand  or  sit  at  the  Communion  ,when  they  should  kneel.  To 
bend  our  knees  at  the  Lord's  Table,  saith  one,  is  artolatria,  wor- 
shipping of  the  bread ;  but  I  fear  that  insolent  carriage  of  such 
spirits,  when  they  should  be  most  humble,  is  rather  autolatria,  wor- 
shipping of  themselves.  Again,  some  stand  apart  in  the  Temple, 
like  this  Pharisee,  professing  themselves  separatists :  as  the  Brown- 
ists  refuse  to  communicate  with  us  Publicans,  and  other  novelists 
have  consulted  whether  it  be  fit  for  them  to  frequent  the  sermons 
of  conformable  preachers.  And  all  their  reason  is,  because  such 
are  Publicans  as  it  were,  that  is,  Csesar's  officers,  parliament 
divines,  time-servers,  or  protestants  of  state ;  contradicting  herein 
Christ's  OAvn  canon,  enjoining  us  not  only  to  hear,  but  also  to  do 
whatsoever  wicked  preachers  shall  deliver  out  of  God's  book,  sitting 


THE  ELEVENTH  SUNDAY  AFTER  TRINITY.         679 

in  Moses'  chair.  So  that  if  any  divine  be  so  bad  as  thou  dost  con- 
ceive, yet  "take  that  which  is  thine  own  and  go  thy  way."  If  he 
be  an  ill  liver,  it  is  thine ;  if  he  speak  well,  it  is  thine. 

"  God,  I  thank  thee."  A  good  priest  begins  his  devotion  with  a 
confession  of  sins,  and  ends  with  a  thanksgiving  for  grace*  But 
this  Pharisee,  quite  contrary,  begins  his  prayer  with  "  I  give 
thanks,"  and,  instead  of  accusing  himself,  condemneth  his  neigh- 
bors, "I  am  not  as  other  men  are,  extortioners,  unjust,"  &c. 

!God:  "I  thank  thee." 
His  neighbour :  "  I  am  not  as  other 
men  are. 
Himseli :  "  1  last  twice  m  the  week, 
I  give  tithe  of  all  that  I  possess." 

He  did  pretend  devotion  in  coming  up  into  the  Temple,  but  when 
he  was  come  thither,  he  neither  prayed  for  himself,  nor  yet  for 
others.  If  for  himself,  then  he  would  either  have  cried  mercy  for 
some  fault,  or  else  craved  it  for  some  favour.  For  the  poor  beggar 
showeth  his  rags,  and  the  sick  patient  his  wounds,  and  the  humble 
petitioner  his  grievances,  and  all  need  Christ :  Who  excepts  him- 
self, deceives  himself.  But  this  proud  beggar  (as  you  see)  shows 
not  vulnera,  but  munera  :  not  his  rags,  but  his  robes ;  not  his 
wounds,  but  his  worth  ;  not  his  misery,  but  his  bravery ;  reputing 
himself  so  just,  that  (as  Augustine  observes)  he  neither  said,  "For- 
give us  our  trespasses,"  as  having  no  sin;  nor  "Thy  kingdom 
come,"  as  abounding  already  with  all  grace.  Neither  did  he  pray 
for  others,  in  that  he  censureth  all  others  absent,  and  condemns  the 
Publican  present,  making  himself  rather  a  judge  than  an  advocate: 
thanking  God  more  for  that  others  were  bad,  than  for  that  himself 
was  good.  '^  God,  I  thank  thee  that  I  am  not  as  other  men  are, 
extortioners,"  &c. 

The  modern  hypocrites  oft  use  the  same  phrase,  "■  God,  I  thank 
thee,''  signifying  hereby,  that  they  believe  there  is  a  God  against 
atheists,  and  but  one  God  against  the  Gentiles,  and  that  this  one 
God  only  must  be  worshipped,  against  the  papists,  adoring  crea- 
tures instead  of  the  Creator ;  and  against  the  carnal  Gospeller, 
who  doth  ascribe  thanks  unto  men,  which  are  proper  and  due  to 
God  alone.  If  you  shall  at  any  time  confer  upon  them  a  benefit, 
they  will  be  so  religious  in  thanking  God,  as  they  will  usually  forget 
to  be  grateful  unto  you.  They  will  say  that  it  was  God's  pleasure, 
your  compassion  should  not  be  shut  from  them,  it  was  his  good  will, 
not  your  free  will ;  for  you  cannot  of  yourselves  think  so  much  as 
a  good  thought,  much  less  perform  so  good  a  deed.     And  therefore 


680  THE    OFFICIAL   CALENDAR    OF    THE    CHURCH. 

thongli  happily  thou  shouldst  suffer  them  under  a  colour  of  lor.g 
praying,  to  devour  thy  whole  estate,  yet  they  would  never  thank 
you,  but  thank  God  that  they  be  not  as  you  ;  "  not  as  this  Pub- 
lican." For  they  sour  all  their  speeches,  and  most  of  their  prayers 
ordinarily  with  this  leaven  of  the  Pharisees,  insinuating  always 
Satan-like  the  faults  of  the  brethren,  as  that  they  be  carnal  Gos- 
pellers, men  of  the  world,  children  of  darkness,  sons  of  the  devil. 
In  particular,  aggravating,  to  the  common  people,  the  faults  of  the 
clergy,  terming  them  enemies  of  the  truth,  atheists,  haters  of  good 
men,  soul  murderers,  anti-christian  chapmen,  halting  neutrals,  hogs, 
dogs,  wolves,  foxes,  proctors  of  Antichrist :  but  evermore  concluding 
their  own  worth  and  praise,  styling  themslves  the  servants  and  dear 
children  of  God,  holy  brethren,  the  sanctified  people,  Christians  and 
good  men,  such  as  deliver  only  the  sincerity  of  the  Gospel,  and  pure 
milk  of  the  word.  In  every  point  conformable  to  this  pattern, 
"  God,  I  thank  thee  that  I  am  not  as  other  men  are,"  &c. 

"Extortioners,  unjust,  adulterers."  It  is  apparent  by  his  own 
evidence  that  he  was  all  these.  First,  he  was  an  extortioner,  in 
relying  upon  his  own  merits,  and  robbing  God  of  his  glory,  which 
he  will  not  give  to  another.  Secondly,  most  unjust,  in  despising 
others,  and  condemning  the  Publican  rashly  without  any  proof, 
witness,  or  form  of  law :  contrary  to  right  and  reason,  playing  two 
parts,  accuser  and  judge.  Thirdly,  what  was  he  but  an  adulterer, 
in  being  so  wedded  unto  the  world,  and  enamoured  with  popular 
applause  ?  So  St.  James  teacheth,  "  0  ye  adulterers,  and  adul- 
teresses, know  ye  not  that  the  amity  of  the  world  is  the  enmity 
of  God?" 

"I  fast  twice  in  the  week,  I  give  tithe  of  all  that  I  possess." 
Aquine  hath  observed  truly,  that  howsoever  ■  all  sin  may  be  said 
to  be  in  the  devil,  secundum  reatum  ;  yet  only  pride  and  envy  is  in 
him,  secundum  affectum.  He  is  guilty  of  other  sins,  as  tempting 
men  to  every  sin :  but  pride  is  his  own  proper  fault,  his  darling^  his 
Rimmon,  and  as  Bernard  speaks,  "  his  character".  It  was  the  first 
sin  that  ever  was  in  the  world,  and  it  shall  be  the  last ;  for  as  other 
infirmities  in  us  decrease,  secret  pride  doth  increase.  That  the 
Pharisee  went  up  into  the  Temple  to  pray,  "  that  he  was  not  an  ex- 
tortioner, unjust,  adulterer,  that  he  fasted  and  paid  his  tithe  duly," 
were  things  exceeding  commendable :  but  his  pride  like  Coloquin. 
tida,  spoiled  the  whole  pot  of  pottage.  "  Abounding  in  a  thousand 
virtues  he  loses  happiness  by  his  pride."  As  God,  resembling  a 
bee,  gathered  honey  out  of  rank  weeds,  extracting  from  sins  of  the 
Publican  humility,  which  is  a  mother  virtue :  so  the  devil  as  a  spider 


THE  ELEVENTH  SUNDAY  AFTER  TRINITY.  681 

gathering  poison  out  of  sweet  flowers,  even  of  the  Pharisee's  virtue, 
begat  insolent  pride,  which  is  a  monopoly  of  mischief.  As  an  hen  doth 
cackle  when  she  layeth  an  egg,  by  which  it  is  instantly  taken  away 
from  her :  in  a  like  manner,  as  soon  as  the  proud  man  performs 
any  good  deed,  he  will  presently  boast  of  it ;  "I  fast  twice  in  the 
week,  I  give  tithe  of  all  that  I  possess  ;"  being  (as  one  said  wittily) 
proditor  virtutis  :  a  traitor  to  himself.  This  Pharisee  brought 
forth  a  great  many  eggs  (as  it  should  seem),  but  he  could  not 
carry  them  unto  a  good  market,  because  of  his  cackling ;  one  item 
of  pride  spoils  all  that  you  have.  "  The  happy,  if  insolent,  are 
unhappy.''    Reusner. 

"The  Publican,  standing  afar  off,  would  not  lift  up  his  eyes  to 
heaven,  but  smote  his  breast,  saying,  God  be  merciful  to  me  a  sin- 
ner." Simon  the  Sorcerer  held  that  himself  was  some  great  man : 
Julian  the  blasphemous  Apostate  conceived  strongly  that  himself 
was  Alexander  the  Great ;  and  in  our  age,  there  was  a  schismatic, 
who  said  himself  was  Elias  the  prophet :  even  so  many  which  are 
in  a  damnable  state,  profess  themselves  exceeding  just,  in  comparison 
of  others.  On  the  contrary,  the  fairest  saints  have  thought  them- 
selves the  foulest  sinners ;  as  St.  Paul,  that  he  was  not  worthy  to 
be  called  an  Apostle  :  St.  Augustin  that  he  was  not  worthy  to  be 
called  a  bishop :  the  prodigal  child,  that  he  was  not  worthy  to  be 
called  a  son  :  the  woman  of  Canaan,  that  she  was  not  worthy  to  be 
reputed  a  child :  the  blessed  martyrs  in  their  confessions  evermore, 
that  they  were  not  worthy  to  be  servants  unto  God,  and  witnesses 
of  his  truth  :  and  the  Publican  here,  though  he  were  most  dear  to 
God,  yet  he  dare  not  come  near  to  God,  he  stood  afar  off,  and 
would  not  lift  up  his  eyes  to  heaven,  that  is  to  God  in  heaven,  as 
Luke  XV.  18,  "  Father  I  have  sinned  against  heaven  and  before 
thee,"  &c. 

The  Publican's  hand,  like  the  bellows,  did  blow  the  fire  of  con- 
trition to  his  heart:  his  heart  like  an  alembic,  distilled  the  sove- 
reign water  of  repentance  into  his  eyes  ;  his  eyes  as  a  full  cistern 
being  unable  to  look  upward,  return  the  stream  back  again  to  the 
heart ;  that  overcharged,  drives  the  flood  of  his  affection  to  his 
tongue ;  his  tongue  like  Aaron's  censer  conveys  the  sweet  perfume 
of  this  precious  distillation  into  the  presence  of  God  himself,  saying 
"  0  God,  be  merciful  to  me,"  &c.  The  which  heavy  song  or  melan- 
choly ditty  consists  of  three  parts  :  a  Treble,  which  is  exceeding 
high,  "  0  God  ;"  a  mean,  ''  be  merciful ;"  Bass,  "  to  me  a  sinner." 
Couching  much  devotion  in  a  little  room.  For  all  the  virtues  of  a 
true  penitent,  (as  namely,  confession,  contrition,  faith,  amendment) 

45 


G82  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

arc  found  in  this  one  pattern.  For  confession  and  contrition : 
his  hand  smote  his  breast,  and  his  heart  moved  his  tongue  to  sing 
the  bass,  "  to  me  a  sinner."  In  which  action,  these  three  did  con- 
cur, the  heart,  hand,  sound  :  the  heart  signifying  he  had  thought 
amiss :  the  hand  signifying  he  had  done  amiss  :  the  sound  signify- 
ing he  had  said  something  amiss.  Concerning  faith  he  relied 
altogether  upon  grace,  first,  imploring,  "0  God  be  merciful :"  then 
applying  the  mercies  of  God  in  Christ,  "to  me  a  sinner."  And  as 
for  amendment  of  life,  the  text  saith,  "he  went  home  justified 
more  than  his  fellow."  Now  then  as  Christ  to  the  lawyer,  Luke 
X.  37,  so  I  to  you,  "go  and  do  thou  likewise."  Thou  art  but  a 
man  ;  and  therefore  call  upon  God :  a  sinful  man  ;  and  therefore 
pray  to  thy  merciful  God.  It  is  no  shame  to  be  sorrowful,  cry 
"0  God."  It  is  no  discredit  to  beg  grace,  pray  him  to  "be 
merciful."  It  is  no  reproach  at  all  to  confess  thy  fault,  tell  him  thou 
art  "  a  sinner."  If  thy  sin  past  utterly  displease  thee,  thy  present 
sin  shall  never  hurt  thee,  saith  Augustine.  Four  words  of  this 
Publican,  yea  three  syllables  of  David,  peccavi,  proceeding  from  a 
lively  faith,  and  a  contrite  soul,  obtained  pardon  for  all  his  offences  : 
in  so  much,  as  Jerome  writes  excellently :  "  He,  who  taught  me 
his  own  virtues,  how  standing,  I  should  not  fall,  teaches  me  penitence, 
how  falling,  I  may  rise  again."  Our  heavenly  Father  is  so  pitiful 
towards  his  lost  child  returning  home,  that  he  will  not  have 
patience  to  stay  till  his  son  doth  open  the  parlour  door,  but  he  will 
run  and  meet  him  upon  the  way,  falling  on  his  neck,  and  kissing 
him.  Albeit  thou  be  so  great  a  sinner  as  a  Publican,  yet  if  thou 
smite  thy  breast,  and  cry,  "  God  be  merciful  to  me  a  sinner ;"  if 
thou  shalt  heartily  repent,  and  unfeignedly  believe,  the  Lord  will 
put  all  thy  wickedness  out  of  his  remembrance,  and  thou  shalt  go 
home  to  the  house  thy  conscience  justified. 

"  I  tell  you  this  man  departed  home  to  his  house  justified  more 
than  the  other."  You  have  heard  the  Pharisee's  pride,  and  the 
Publican's  humility  :  now  you  shall  hear  Christ's  judgment  of  both. 
He  did  condemn  the  Pharisee  who  justified  himself,  but  justified  the 
Publican  who  condemned  himself.  The  Pharisee  did  exalt  himself 
in  respect  of  his  virtue,  but  the  Publican  humbled  himself  for  his 
sin.  See  how  he  who  is  humbled  in  his  faults,  pleases  more  than 
he  who  is  proud  in  his  good  deeds.  Aug.^  Of  the  two,  the  Publican 
renouncing  his  own  merits,  and  laying  hold  on  God's  mercy,  was 
justified  more  than  the  other.     That  is,  and  not  the  other. 

Here  then  our  modern  divines  observe  that  the  Pharisee  trusting 
in  himself  that  he  was  perfect,  is  a  type  of  all  Justiciaries,  hoping 


THE   TWELFTH   SUNDAY   AFTER   TRINITY.  683 

to  be  saved  by  the  righteousness  of  the  Law :  and  that  the  Pub- 
lican confessing  bis  sin  and  unworthiness,  is  a  type  of  all  true 
Christians,  holding  justification  only  by  faith  in  Christ,  apprehend- 
ing his  merits,  and  making  his  righteousness  our  righteousness. 
For  application  then  of  Christ's  application,  I  say  with  Augustine ; 
Audisti  sententiam,  cave  superbiam.  Thou  hast  heard  the  sentence  ; 
shun  pride.     And  pray  with  the  Church  : 

0  God,  which  declarest  thy  Almighty  power,  most  chiefly  in 
showing  mercy  and  pity,  give  unto  us  abundantly  thy  grace,  that 
we  running  to  thy  promises,  may  be  made  partakers  of  thy  heavenly 
treasure,  through  Jesus  Christ  our  Lord.     Amen. 

"  SI  quid  in  hoc  (lector)  placet,  assignare  memento  id  Domino  : 
Quicquid  displicet,  hocce  mihi." 

Walfridus  Sirdbo,  lib.  de  Eebus  Ecclesiasticis. 

If  pleasure  here  you  find, 
To  God  be  praise  assigned ; 
If  errors,  ills,  and  wrongs, 
To  me  the  fault  belongs. 


THE  EPISTLE. 

2  Cor.  iii.  4. — "  Such  trust  have  ive  through  CJirist  to  Godward; 
not  that  we  are  sufficient  of  ourselves^'  ^c. 

All  holy  Scripture  jointly  considered  is  called  not  unfitly  God's 
Testament :  as  being  his  revealed  will,  and  as  it  were  written  inden- 
ture, containing  his  covenant  and  conveyance  concerning  our  eternal 
inheritance  which  is  above.  But  the  Gospel  apart  considered,  is 
termed  in  this  text,  a  new  Testament:  as  never  waxing  old,  but 
always  continuing  new,  though  it  were  from  the  beginning  :  "Jesus 
Christ  yesterday,  and  to  day,  the  same  also  for  ever,"  Heb.  xiii.  8, 
And  now,  for  that  it  is  imprinted  after  a  new  manner  otherwise  than 
the  letter  of  the  law :  "  written  not  with  ink,  but  with  the  Spirit  of 
the  living  God ;  not  in  tables  of  stone,  but  in  the  fleshly  tables  of 
the  heart."  And  new,  for  that  it  maketh  us  "  new  creatures  in 
Christ,"  2  Cor.  v.  17.  Paul  therefore  commends  here  the  vrorthy 
function  of  such  as  are  made  able  to  minister  the  new  Testament, 
two  ways : 


684  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

1.  Positively, ''  such  trust  liave  we  througli  Christ  to  Godward/'&c. 

Grace  :  For  the  letter  killeth,  but  the 
Spirit  giveth  life  ;  the  Law  being 
the  ministration  of  condemnation, 
but  the  Gospel  the  ministration  of 
righteousness. 

Glory :  If  the  ministration  of  death 
through  the  letters  figured  in  stones 
was  glorious,  &c.,  how  shall  not  the 
ministration  of  the  Spirit  be  much 
more  glorious  ? 


Comparatively,  preferring 
the  preaching  of  the  Gos- 
pel before  the  ministry  of 
the  Law,  in  respect  of 


"  Such  trust."  Our  Apostle  did  esteem  the  Corinthinans  his 
glory,  the  seal  of  his  Apostleship,  and  as  it  were  the  very  letters 
testimonial  of  his  sincerity.  For  thus  he  speaks  in  this  present 
chapter  at  the  second  verse,  ''Ye  are  our  Epistle."  Such  as  are 
false  teachers,  need  epistles  of  recommendation  unto  you  :  and  let- 
ters of  recommendation  from  you ;  but  I,  Silvanus  and  Timothy,  de- 
sire not  the  like,  for  that  the  church  of  Corinth  is  our  certificate, 
yourselves  are  our  walking  passport :  Detrimentum  pecoris  ignominia 
pastoris :  it  is  the  pastor's  infamy  when  the  people  grow  worse,  but 
his  honor  when  they  be  rich  in  the  graces  of  Christ,  and  in  all  kind  of 
knowledge,  1  Cor.  i.  5.  Whereas  therefore  your  faith  and  holy  con- 
versation is  renowned  in  all  the  world,  ye  be  to  us  instead  of  an  Epis- 
tle :  yea,  better  than  any  letters  commendatory ;  ye  are  written  in 
our  hearts,  that  is,  in  our  consciences,  having  this  testimony,  not  as 
others  about  us  only,  but  in  us  also,  residing  ever  in  our  bosoms. 
This  Epistle  is  understood  and  read  of  all  men :  "  in  that  ye  are 
manifest  to  be  the  Epistle  of  Christ  ministered  by  us,"  as  God's  pen, 
and  written,  not  with  ink,  but  with  the  Spirit  of  the  living  God,  not 
in  tables  of  stone,  but  in  the  fleshly  tables  of  the  heart.  Ye  are 
Christ's  Epistle  primarily,  for  one  is  our  Doctor,  and  that  Doctor  is 
Christ :  but  our  Epistle  and  work  secondarily,  being  instructed  by  us 
"  as  the  ministers  of  Christ,  and  disposers  of  the  secrets  of  God." 
He  writes  in  you,  but  it  is  through  our  ministry,  with  the  Spirit  of 
the  living  God,  whereby  you  that  are  his  Epistles  "  are  sealed  unto 
the  day  of  redemption."  He  writes  his  grace,  not  as  the  law  was 
written,  in  "tables  of  stone:  but  in  the  fleshly  tables  of  the  heart." 
According  to  his  word  uttered  by  the  mouth  of  Ezekiel ;  "  I  will 
take  away  the  stony  heart  out  of  your  body,  and  I  will  give  you 
an  heart  of  flesh."  That  is  (as  Anselmus  notes)  a  good  under- 
standing to  know,  and  a  ready  will  to  keep  my  commandments. 


THE   TWELFTH   SUNDAY   AFTER   TRINITY.  685 

As  far  then  as  God's  spirit  doth  excell  ink,  and  man's  lieart  a 
stone  ;  so  far  the  Gospel  excells  the  law. 

Now  lest  our  Apostle  should  seem  to  commend  his  ministry  too 
much,  he  corrects  himself  thus  in  my  text :  "  such  trust  have  we 
through  Christ  to  Godward,"  &c.  As  if  he  should  say,  we  speak 
confidently  that  ye  are  Christ's  Epistle,  and  our  Epistle,  notarroga- 
ting  this  excellency  to  ourselves,  as  if  we  were  sufficient  of  ourselves: 
but  ascribing  all  the  glory  to  God,  from  whom  as  the  fountain, 
through  Christ  as  the  conduit  pipe,  cometh  every  good  and  perfect 
gift.  "  If  we  be  able  unto  anything,  the  same  cometh  of  God,  which 
hath  made  us  able  to  minister  the  new  Testament.  And  therefore 
we  trust  not  in  the  princes  of  darkness,  nor  in  any  child  of  man  : 
but  our  hope,  yea,  help  standeth  in  the  name  of  the  Lord,  which 
hath  made  heaven  and  earth,  Psalm  cxxi.  2 ;  all  our  trust  is  in  God 
through  Christ. 

The  papists  attribute  too  much  to  the  priest's  office  ;  carnal  Gospel- 
lers and  wordly  politicians  ascribe  too  little.  The  pope  forsooth  is 
esteemed  of  his  parasites  a  vice-god,  another  Christ,  assuredly  they 
might  say  better  an  Anti-Christ.  Nay,  the  papists  hold  their  un- 
derling mass-priest,  such  an  omnipotent  creature,  that  whereas  in 
the  sacrament  of  order  (as  they  call  it)  Almighty  God  makes  the 
priest :  in  the  sacrament  of  their  altar,  horresco  referens,  the  priest 
(say  they)  makes  Almighty  God,  as  it  were  by  magical  art  translat- 
ing coelum  in  coenam,  pulling  heaven  out  of  heaven,  and  imprison- 
ing Christ's  body  with  all  his  dimensions  in  a  little  box. 

Others,  on  the  contrary,  think  that  preachers  of  the  word  are 
nothing  else  but  as  a  post,  on  which  injunctions  of  the  king,  and 
mandates  of  the  court-Christian  are  fixed :  ornaments  and  ministers 
of  state,  not  instruments  and  messengers  of  God;  and  so  religion 
turned  into  statism  proves  atheism.  We  must  therefore  go  be- 
tween both,  atheists  on  the  left  hand,  and  papists  on  the  right, 
medium  tenuere  beati.  AVe  must  acknowledge  the  Gospel's  ministry 
to  be  "the  power  of  God  unto  salvation."  He  could  otherwise 
regenerate  men,  as  being  able  out  of  stones  to  raise  up  children 
unto  himself,  Matth.  iii.  19,  but  it  pleasetli  him  (as  our  Apostle 
teacheth  elsewhere)  "by  the  foolishness  of  preaching  to  save  them 
that  believe."  God  hath  reconciled  us  unto  himself  by  Jesus  Christ, 
and  hath  committed  unto  his  Apostles,  and  their  successors  his 
faithful  pastors,  the  word  and  ministry  of  reconciliation,  and  they 
being  appointed  ambassadors  for  Christ,  as  though  God  did  beseech 
you  through  them,  intreat  you  in  Christ's  stead  that  you  be  reconciled 
to  God, -2  Cor.  v.  18,  19,  20. 


686  THE   OFFICIAL   CALENDAR   OF   THE    CHURCH. 

If  this  one  lesson  only  were  well  understood  and  learned  in 

Eno-land,  namely,   that  the  tongue  of  the  preacher  is  the  pen  of 

a  ready  writer,  whereby  men  are   made  "■  Christ's  epistle,  written 

not  with  ink,  but  with  the  spirit  of  the  living  God,"  and  so  sealed 

up  unto   the  day  of    redemption,  we  should    not    need    to  give 

thanks  at  our  meals,  as  that  odd  priest  in  old  time  : 

*'  Deo   gratias 
Quod  nos  satias 
Bonis  rusticorum 
Contra  voluntatem  eorum. '  Amen." — Casparus  Fencksus. 

Thanks  to  God,  for  satisfying  us  with  the  good,  things  of  the  farmers  against 
their  will.     Amen. 

For  all  suits  of  unkindness  against  our  persons,  and  all  quarrels 
about  tithes  and  other  duties  incident  to  our  place,  would  instantly 
surcease.  Then  the  "  feet  of  such  as  bring  glad  tidings  of  peace, 
would  be  reputed  beautiful,''  and  all  good  people  in  unfeigned 
zeal  turn  Galatians,  "  if  it  were  possible,  willing  to  pull  out  their 
eyes  and  to  give  them  for  their  pastor's  good." 

This  also  may  teach  all  clergymen  to  be  faithful  and  painful  in 
their  calling,  that  they  likewise  may  find  such  confidence  towards 
God,  as  Paul  had,  even  letters  testimonial  of  their  indefatigable 
diligence,  written  in  their  own  consciences.  It  is  an  easy  matter, 
in  a  corrupt  age,  to  be  well  beneficed,  either  by  shift  or  simony  ; 
but  to  play  the  part  of  a  good  pastor,  (as  Gregory  the  Great 
said,)  is  "  the  art  of  arts,  the  science  of  sciences.''  A  prelate 
therefore  must  not  lay  a  bishoprick  under  his  feet,  making  one  dig- 
nity a  step  unto  another ;  but  he  must  lay  it  upon  his  shoulders, 
and  remember  that  a^  bishops  enjoy  honour  by  their  place,  so  they 
sustain  a  burthen  in  their  office. 

"  Not  that  we  are  sufficient  of  ourselves  to  think  anything  as  of 
ourselves ;  but  if  we  be  able  to  do  anything,  the  same  cometh 
of  God."  A  pregnant  text  against  the  Pelagians,  affirming  that 
our  good  actions  and  cogitations  proceed  only  irom  free  will,  and 
not  from  God's  special  grace.  Secondly,  this  maketh  against  the 
Semi-pelagians,  I  mean  the  papists,  holding  that  man  hath  a  power 
of  free  will  in  his  own  nature,  which  being  stirred  and  helped,  can 
and  doth  of  itself  co-operate  with  grace.  So  writes  Andradius 
plainly :  ''  The  motion  of  free  will  and  applying  of  itself  to  right- 
eousness, doth  no  more  depend  upon  the  grace  of  God  than  the 
fires  burning  of  the  wood  doth  depend  upon  the  power  of  God." 
Intimating  that  our  will  adjoineth  itself  unto  God's  grace,  not  by 
grace,  but  as  carried  thereto  by  the  force  of  nature.  We  teach, 
on  the  contrary,  that  freedom  of  the  will  to  turn  to  God:  and  to 


THE   TWELFTH   SUIv^DAY  AFTER   TRINITY.  687 

work  with  liim,  is  no  power  of  nature,  but  the  work  of  grace. 
"For  ourselves  are  not  sufficient  as  of  ourselves  to  think,"  much 
less  to  speak,  least  of  all  to  do  that  which  is  good.  Indeed  we  will, 
but  it  is  God  that  worketh  in  us  the  will :  we  work,  but  it  is  God 
that  worketh  in  us  to  work  according  to  his  good  pleasure.  Thus 
it  behooveth  us  to  believe,  thus  also  to  speak,  that  God  in  our  humble 
confession  and  submission  may  have  the  whole.  For  we  live  in 
more  safety,  if  we  give  all  unto  God,  rather  than  if  we  commit  our- 
selves partly  to  ourselves,  and  partly  to  God.  Ourselves  are  not 
sufficient  to  think  any  good,  either  in  part  or  in  whole.  We  can- 
not say  that  it  is  ours  in  part,  and  God's  in  part,  seeing  of  him, 
and  through  him,  and  for  him  are  all  things.  "  Et  magna,  et 
media,  et  minima."  See  St.  Augustine  de  bono  perseverant.  cap. 
13,  et  contra  duas  epist.  Pelagian,  lib.  4,  cap.  6,  epist.  46  et  47,  de 
gratia  et  libero  arbitrio  ad  Valentin,  et  ad  eundem  de  corrept.  et 
gratia,  cap.  1,  2,  3,  8,  14.  Calvin.  Instit.  1.  2,  cap.  3,  4,  5.  B. 
Jewel  Defens.  Apolog.  part.  1,  c.  2,  divis.  3.  Dr.  Morton,  appeal.  1. 
1,  c.  2,  §.  10.  Perkins'  Pveformed  Cath.  tit.  Freewill ;  et  Dr.  Abbot 
ibidem,  pp.  100,  101. 

Thirdly,  this  may  serve  to  confute  the  novelist's  inveighing  against 
our  communion  book,  for  that  in  the  collect  appointed  to  be  read 
this  day,  we  pray  thus:  "  Almighty  and  everlasting  God,  which 
art  wont  to  give  more  than  we  desire  or  deserve,  pour  down  upon 
us  the  abundance  of  thy  mercy,  forgiving  us  those  things  whereof 
our  conscience  is  afraid,  and  giving  unto  us  that,  that  our  prayer 
dare  not  presume  to  ask,  through  Jesus  Christ  our  Lord."  And  in 
another  collect,  after  the  Offertorie:  "Those  things  which  for  our 
unworthiness  we  dare  not  ask,  vouchsafe  to  give  us  for  the  worthi- 
ness of  thy  son  Jesus  Christ  our  Lord."  These  passages  (as  they 
say,  who  dare  say  anything)  "  carry  with  them  a  note  of  the  po- 
pish servile  fear,  and  savour  not  of  that  confidence  and  reverent 
familiarity  that  the  children  of  God  have  through  Christ  with  their 
heavenly  Father."  Answer  is  made,  that  acknowledging  of  our 
unworthiness  is  the  ground  of  our  humility,  and  that  humility  is 
a  principal  ornament  of  prayer,  and  in  a  suitor  such  a  commenda- 
ble virtue,  that  the  testification  thereof  argueth  a  fond  apprehen- 
sion of  his  super-eminent  glory  before  whom  we  stand,  and  putteth 
also  into  his  hands  a  kind  of  bond  or  pledge  for  the  security  against 
our  unthankfulness  •;  the  very  natural  root  whereof  is  always  either 
ignorance,  dissimulation,  or  pride.  Ignorance,  when  we  know  not 
the  Author  from  whom  our  good  comes ;  dissimulation,  when  our 


688  THE    OFFICIAL   CALENDAR    OF   THE   CHURCH. 

hands  are  more  open  than  our  eyes  upon  that  we  receive ;  pride, 
when  -Nve  think  ourselves  wortliy  of  that,  which  undeserved  favour 
and  mere  grace  bestoweth.  And  therefore  to  abate  such  vain 
imaginations  in  our  prayer,  "with  the  true  conceit  of  unworthi- 
ness,"  is  rather  to  prevent  than  commit  a  fault ;  and  it  savoureth 
not  of  any  baseness  or  servile  fear,  but  rather  of  great  trust  in 
God's  mercy ;  for  those  things  which  we  for  our  unworthiness  dare 
not  ask,  we  desire  that  God,  for  the  worthiness  of  his  Son,  would 
notwithstanding  vouchsafe  to  grant.  The  knowledge  of  our  un- 
worthiness is  not  without  faith  in  the  merits  of  Christ ;  with  that 
true  fear  caused  by  the  one,  there  is  coupled  true  boldness  and  en- 
couragement arising  from  the  other.  Even  our  very  silence,  which 
our  unworthiness  putteth  us  unto,  doth  itself  make  request  for  us, 
and  that  in  great  confidence ;  for  albeit  looking  inward  we  are 
stricken  dumb,  yet  looking  upward,  we  speak  and  prevail.  So 
the  Publican  praying  in  the  temple,  "  would  not  come  nigh,  nor 
lift  up  his  eyes  ;"  and  yet  you  know  what  Christ  pronounced  of 
him,  and  what  a  general  rule  he  grounded  upon  that  particular 
example,  to  wit,  "Every  man  that  exalteth  himself  shall  be 
brought  low,  and  he  that  humbleth  himself  shall  be  exalted." 
So  the  prodigal  child  said  to  his  own  father,  and  that  after  he  was 
received  into  favour,  even  after  his  father  had  embraced  and 
kissed  him,  *'  I  am  no  more  worthy  to  be  called  thy  son."  So  St. 
Paul  writes  here  :  "  We  are  not  sufficient  of  ourselves  to  think  an}''- 
thing  as  of  ourselves,"  and  yet  he  saith,  "  our  trust  is  in  God, 
through  Christ." 

"For  the  letter  killeth,  but  the  spirit  giveth  life."  As  a  man, 
so  the  Scripture  consists  of  a  body  and  a  soul.  The  superficial 
sound  of  the  letter  is  the  body,  but  the  true  sense  is  the  soul. 
The  letter  then  of  the  Bible  not  understood,  often  killeth  heretics 
and  Jews,  and  carnal  Gospellers.  It  is  the  spirit  only  that  gives 
light  and  life  to  such  as  sit  in  darkness  and  in  the  sliadoiv  of  death. 
It  is  a  notable  saying  of  Jerome,  '-'■  The  Gospel  is  not  words,  but 
sense  ;  not  outward,  but  inward  ;  not  in  the  foliage  of  phrase,  but 
in  the  root  of  reason."  And  therefore  we  must  in  reading  holy 
writ  apply  ourselves  to  the  sense  more  than  the  sound,  saith 
Tertullian.  According  to  this  exposition,  ignorant  clergymen  are 
most  unable  "to  minister  the  New  Testament,"  understanding 
neither  "  the  spirit,"  nor  yet  so  much  as  the  "letter." 

But  St.  Augustine  and  other  interpreters,  have  more  fitly  con- 
strued this  according  to  Paul's  intent  of  the  Gospel  and  the  law ; 


THE   TWELFTH    SUNDAY   AFTER   TRINITY.  689 

showing  that  the  law  is  "  the  letter,  as  being  figured  in  stones," 
and  written  with  ink  by  the  ministry  of  Moses  ;  and  that  the  Gos- 
pel is  "■  the  spirit,"  as  being  first  published  unto  the  world  by  the 
coming  down  of  the  Holy  Ghost,  and  imprinted  in  our  hearts  "  by 
the  spirit  of  the  living  God." 

There  is  a  spirit  in  the  Law;  for  "the  commandment  is  holy, 
just  and  good :"  and  there  is  a  letter  in  the  Gospel,  and  that  a 
"killing  letter,"  even  the  savour  of  death  unto  d/ath,  in  all  repro- 
bates :  but  in  this  text  we  must  exactly  consider  the  Law  and  the 
Gospel  as  they  stand  in  opposition  each  one  with  another,  and  so 
the  proper  office  of  the  Law  is  to  threaten,  accuse,  terrify,  condemn, 
kill.  On  the  contrary,  the  proper  office  of  the  Gospel,  is  to  "  preach 
glad  tidings  unto  the  poor,  to  comfort  all  that  mourn,  to  bind  up 
the  broken  hearted  :"  in  a  word,  to  convert  souls  and  to  '^  give  life." 
So  St.  John  in  his  Gospel  expressly,  "  the  law  was  given  by  Moses, 
but  grace  came  by  Jesus  Christ.''  And  thus  accurately  to  distin- 
guish between  the  Law  and  the  Gospel  is  the  wisdom  of  all  wisdom, 
quoth  Martin  Luther.  It  is  observed  prettily,  that  the  ceremonies 
of  the  Law  were  first  in  their  prime,  mortales,  mortal ;  after  in 
Christ's  age,  mortuoe,  dead  ;  last  of  all  in  our  time,  mortiferse,  deadly. 
But  it  may  be  said  as  truly  that  every  letter  of  the  moral  Law,  yea, 
jot  or  tittle  thereof,  is  able  to  kill  all  mankind;  for  it  is,  saith  the 
Apostle,  "the  ministration  of  death.". 


And  that  in  four  respects, 


1.  Revealing  our  sin,  Rom.  iii.  20. 

2.  Increasing  our  sin,  Rom.  vii.  8. 

3.  Accusing  us  of  sin,  John  v.  45. 

4.  Condemning  us  for  sin,  Rom.  vi.  23. 


But  the  Gospel  is  the  ministration  of  righteousness,  like  John 
the  Baptist,  pointing  out  the  Lamb  of  God,  who  taketh  away  the 
sins  of  the  world ;  assuring  our  consciences  that  there  is  "  no  con- 
demnation to  them  that  are  in  Christ."  As  Augustine  most  divinely  : 
"  The  law  of  works  commands  by  threats,  the  law  of  faith  by  believ- 
ing." "When  the  Law  calleth  upon  thee  for  thy  debt,  crying  "  pay  that 
thou  dost  owe  :"  the  Gospel  acquits  thy  bonds,  and  saith  unto  thy 
soul,  "  thy  sins  are  forgiven  thee :"  For  the  law  of  the  spirit  of 
life  which  is  in  Christ  Jesus,  hath  freed  thee  from  the  law  of  sin 
and  death  :"  Rom.  viii.  2.     See  Epistle  Sunday  following. 


690 


THE    OFFICIAL   CALENDAR    OF   THE    CnURCH. 


fCountcnance :  For  it  is  more  honourable  to  be  the 

minister  of  mercy  than  an  executioner  of  judgment. 

"  If  the  min-      A  dcath's-man  is  accounted  base,  but  the  very  feet 

istration     of      of  such  as  bring  glad  tidings  are  beautiful. 

death."     As    Continuance  :  "  For  Moses'  glory  is  abolished  and 

the      Gospel      done  away,"  but  the  Gospel's  ministry  remaineth. 

is  more  gra-      All  Moses'  glory  was  but  a  type  of  Christ's  glory  : 

cious       than-<    now  the  substance  being  come,  the  shadow  vanisheth. 

the  Law;  so     ."All  the  prophets  and  the  Law  prophesied  unto 

likewisemore      John:  but  truth  and  grace  came  by  Jesus  Christ," 

glorious,  and      John  i.  17.     Look  then  how  far  the  sun  doth  ob- 

that    in    re-      scure  the  lesser  lights;   even  so  far  the  Gospel 

spect  of  exceeds  in  glory  the  Law.     "  For  when  that  which 

is  perfect  is  come,  that  which  is  imperfect  is  abo- 

L  lished."     1  Cor.  xiii.  10. 


THE  GOSPEL. 

Mark  vii.    31 '^  Jesus    departed  from   the  coasts  of   Tyre  and 

Sydon,  and  came  tmto  the  sea  of  Galilee,  through  the  midst  of 
the  ten  cities,  and  they  hrouglit  unto  him  one  that  ivas  deaf,  ^-e. 

Among  many,  there  be  two  main  demonstrations  of  Christ's 
divinity :  the  words  of  the  prophets,  and  the  Avorks  of  himself. 
Both  are  met  together  in  this  place ;  for  it  is  showed  here  by  St. 
Mark,  that  he  wrought  at  one  time,  with  one  accord,  and  that  a 
little  word,  two  great  wonders ;  and  that  according  to  the  predic- 
tion of  his  prophet  Esay,  "  Then  shall  the  eyes  of  the  blind  be 
lightened,  and  the  ears  of  the  deaf  be  opened."  If  any  then  want 
evidence  to  prove  that  Christ  is  God,  let  me  say  to  him,  as  it  was 
once  said  unto  Peter  and  Andrew,  "  Come  and  see." 

Cured :  '^  One  that  was  deaf  and  had 

an  impediment  in  his  speech." 
Curing:  Christ,   "And  when  he  had 

taken  him  aside,"  &c. 
Procuring  :  "  Who  brought  the  patient 

unto  Christ,  and  prayed  to  put  his 

hands  upon  him." 

e  coasts  of  Tyre  and  Sidon,  and  came 
Christ  was  not  a  perpetual  resident  in 


The  whole  may  be  divided 
1  into  three  principal  parts, 
answerable  to  three  prin- 
cipal parties  expressed  in 
the  text,  namely,  the  party 

"  Jesus  departed  from  th 
unto  the  sea  of  Galilee 


THE   TWELFTH   SUNDAY  AFTER  TRINITY.  691 

one  benefice;  but  ''  he  went  about  from  coast  to  coast,  doing  good, 
and  healing  all  that  were  oppressed  of  the  devil."  Bj  which  ex- 
ample we  may  learn  to  be  diligent  and  industrious  in  our  several 
callings,  and  that  we  should  not  expect  until  others  upseek  us,  but 
that  we  should  seek,  yea  serve  them  in  love,  ''  doing  good  unto  all 
men,  especially  to  them  which  arc  of  the  household  of  faith,"  Gal. 
vi.  10. 

"  And  they  brought  unto  him."  In  these  neighbors  of  the  deaf 
man,  interpreters  have  noted  a  lively  pattern  both  of  faith  and  love. 
First  of  faith,  in  that  hearing  of  Christ  they  believed,  and  in  believ- 
ing they  came  to  him,  entreating  favour,  not  for  themselves  only, 
but  for  their  sick  friend  also  :  being  assured  that  the  world's  Saviour 
could  with  a  touch  easily  cure  him. 

There  be  many  motives  unto  this  good  office  ;  but  especially  two; 
namely,  God's  precept,  and  promise.  Precept,  "Be  ye  merciful, 
as  your  Father  is  merciful.  "  Promise,  "  Blessed  is  he  that  con- 
sidereth  the  poor  and  needy,  the  Lord  shall  deliver  him  in  the  time  of 
trouble."  See  Gospel  4th.  Sunday,  Epistle,  2d.  Sunday  after  Trinity. 

"  One  that  was  deaf  and  had  an  impediment  in  his  speech."  As 
dumb  he  could  not  ask,  as  deaf  he  could  not  hear  counsel  and  com- 
fort for  his  good. 

"  They  prayed  him."  A  pattern  of  the  precept,  "  pray  one  for 
another."  It  is  necessity  makes  a  man  pray  for  himself;  it  is 
charity  moves  a  man  to  pray  for  another.  Now  that  devotion  is 
most  acceptable,  which  is  not  forged  by  dissimulation,  nor  forced 
by  constraint ;  ariseth  out  of  pure  zeal  to  God,  and  mere  love  to 
men.  It  is  our  duty  therefore  to  pray,  not  for  ourselves  only,  but 
for  others  also,  for  all  men,  even  our  enemies,  earnestly  beseech- 
ing Christ  to  put  his  blessed  hands  upon  them,  albeit  they  desire 
to  lay  their  violent  cursed  hands  upon  us. 

"  To  put  his  hands  upon  him."  There  is  a  twofold  "laying  on  of 
hands"  mentioned  in  holy  Scripture  :  confirming  and  curing  :  the 
first  used  in  ordaining  Presbyters,  as  1  Tim.  iv.  14,  and  1.  Tim.  v. 
22.  The  second  in  blessing  and  healing  the  people,  Matth.  ix.  18, 
and  xix.  13.  Now  the  friends  of  this  patient  intreated  Christ  to 
put  his  hand  upon  him ;  either  knowing  that  he  cured  the  others  by 
imposition  of  his  hands,  as  the  blind  man,  Mark  viii.  23,  25,  and 
the  crooked  woman,  Luke  xiii.  13,  or  else  for  that  the  Prophets 
and  holy  men  of  God  used  in  helping  and  healing  the  sick,  to  lay 
their  hands  upon  them.  A  ceremony  not  unknown  unto  the 
Gentiles,  as  it  is  apparently  the  speech  of  Naaman  the  Syrian :  "  I 


692  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

thought  with  myself,  the  prophet  will  surely  come  out,  and  stand 
and  call  on  the  name  of  the  Lord  his  God,  and  put  his  hand  on  the 
place,  and  heal  the  leprosy." 

"  And  when  he  had  taken  him  aside  from  the  people."  Sundry 
Divines  have  sundry  devices  in  expounding  this  clause.  Most  are 
of  opinion,  that  he  did  so  to  shun  all  ostentation  and  vainglory. 

"  And  looked  up  to  heaven."  Intimating  that  every  good  and 
perfect  gift  is  from  above,  coming  down  from  the  Father  of  lights  ; 
and  therefore  we  must  in  all  our  sickness  expect  health  and  ease 
from  heaven,  saying  with  David,  '■•'  I  will  lift  up  my  eyes  unto  the 
hills,  from  whence  cometh  my  help :  my  help  cometh  even  from 
the  Lord,  which  hath  made  heaven  and  earth." 

*'  And  sighed."  He  did  not  this  as  doubting  of  his  cure,  but  to 
show  first,  that  he  was  very  man,  subject  to  weeping  and  passion 
as  we  are,  yet  without  sin :  Heb.  iv.  verse  15.  Secondly,  to  mani- 
fest his  compassion  and  pity  towards  distressed  men ;  he  that  said 
"  Blessed  are  the  pitiful,"  is  such  an  High  Priest  "  as  is  touched 
with  the  feeling  of  our  infirmities."  And  by  this  example  teaching 
us  also  to  weep  for  the  weakness  and  wickedness  of  our  brethren. 
Thirdly,  to  demonstrate  the  greatness  and  grievousness  of  sin, 
which  is  not  cured  but  by  the  sighing  and  suffering  of  the  Son  of 
God. 

''  And  said  unto  him,  Ephata,  that  is  to  say,  be  opened."  He 
did  sigh  as  a  man,  but  commanded  as  God:  using  neither  the  sub- 
junctive, nor  optative,  but  imperative  mood :  "Be  opened."  The 
word  Ephata,  was  vulgar  in  that  country ;  by  which  it  doth  appear, 
that  he  did  not  use  it  as  a  charm,  placing  extraordinary  power  or 
confidence  therein  ;  but  that  it  was  his  own  will,  and  proper  virtue 
that  wrought  the  miracle. 

"And  he  commanded  them  that  they  should  tell  no  man." 
Hereby  showing  the  difference  between  the  giver  of  a  benefit,  and 
the  receiver.  He  that  doth  a  good  turn  must  instantly  forget  it: 
he  that  receiveth,  always  remember  it.  According  to  that  of 
Seneca :  "  Beneficium  qui  dedit  taceat,  narret  qui  accepit."-  Again, 
there  is  a  time  for  all  things,  a  time  wherein  Christ  would  have  his 
miracles  known,  and  a  time  wherein  he  would  have  them  unknown. 

^'But  the  more  he  forbade  them,  so  much  the  more  a  great  deal 
they  published."  The  particular  publishing  of  this  miracle,  con- 
trary to  Christ's  express  commandment,  was  rather  immoderate 
zeal,  than  any  imitable  virtue.  See  Gospel,  Third  Sunday  after 
Epiphany.  But  their  general  praising  of  God,  in  saying  "he  hath 
done  all  things  well,"  is  very  commendable. 


THE   THIRTEENTH    SUNDAY   AFTER   TRINITY.  693 

( In  himself:  Matth.  six.  17.     "None  good  but  God." 
For  God  is  good  J  f  Creation. 

i.  Toward  others  in  his  works  of-  T)   T      V 

I  Kedemption. 

L  Glorification. 

In  his  Creation  all  well,  making  of  nothing  all  things,  and  those 
good,  yea  very  good.  In  consideration  whereof  Augustine  said 
sweetly  :  "  When  I  consider  the  works  of  God,  I  am  moved  by  their 
ineffable  praise  of  their  Creator,  who  is  so  great  in  His  greatest 
works,  yet  not  less  in  His  least."  In  His  preservation  all  well, 
ordering  all  things  comely,  disposing  not  only  that  which  is  good, 
but  also  that  which  is  evil,  yea  the  very  devil  unto  good  ends. 
'^  The  Lord  uses  even  the  evil  spirits  for  the  punishment  of  the 
wicked,  and  for  the  probation  of  the  good."  Aug.  In  his  redemp- 
tion all  things  well,  and  far  better  than  in  his  creation.  '^'  There 
He  gives  his  own,  but  here,  He  confers  Himself,  not  as  our  Lord, 
so  much  as  our  sacrifice  and  reward.'"  Granat.  All  things  well, 
yea  best  of  all  in  his  glorification,  giving  us  a  great  reward,  yea,  so 
great  as  man's  eyes  never  saw,  neither  ear  heard,  neither  heart  con- 
ceived. 

The  Gospel  and  Epistle  well  agree:  "the  spirit  giveth  life," 
saith  Paul :  the  deaf  man  had  "  his  ears  opened  by  the  finger  of 
Christ,"  saith  Luke.  By  the  Gospel's  ministry  men  are  made 
God's  Epistle,  saith  Paul :  by  the  word  of  Christ  "  the  deaf  did 
hear,  and  the  dumb  speak,"  saith  Luke.  "  If  we  be  able  unto  any- 
thing, the  same  cometh  of  God,"  saith  Paul.  "  He  hath  done  all 
things  well,"  saith  Luke.     Let  us  therefore  pray  with  the  Church: 

Almighty  and  everlasting  God,  which  art  always  more  ready  to 
hear,  than  we  to  pray,  and  art  wont  to  give  more  than  either  we 
desire  or  deserve :  pour  down  upon  us  the  abundance  of  thy  mercy, 
forgiving  us  those  things  whereof  our  conscience  is  afraid,  and  giving 
unto  us  that  which  our  prayer  dare  not  presume  to  ask,  through 
Jesus  Christ  our  Lord.     Amen. 


THE  EPISTLE. 

Galat.  iii.  16. — "  To  Ahraliam  and  his  seed  were  the  promises 

made,"  ^c. 

r Proposition,  "  To  Abraham  and  his  seed  were  made  the 
This  Epistle  consists  J       promises,"  &c. 
of  three  parts:  a       j  Exposition,  "  This  I  say,"  &c. 

V  Opposition,  "  Wherefore  then  serveth  the  Law,"  &c. 

The  main  drift  of  all  this  Epistle  to  the   Galatians,  is  to  show 

"  that  a  man  is  not  justified  by  the  works  of  the  Law,  but  by  faith 


694  THE   OFFICIAL    CALENDAR   OF   THE   CHURCH. 

in  JesuB  Christ."  Whicli  our  Apostle  approves  accurately  :  1,  by 
reasons  of  experience ;  2,  from  Abraham's  example ;  3,  by  mani- 
fest text  of  holy  wi-it ;  lastly,  by  manifold  apt  similitudes  and  testi- 
monies human;  "Brethren,  I  speak  as  men  do."  The  first 
■whereof  is  the  comparison  of  a  man's  will :  and  his  argument  is 
from  the  lesser  unto  the  greater  (as  logicians  speak).  The  testament 
of  a  man  after  it  is  confirmed,  may  not  be  broken  or  abrogated  ; 
ergo,  much  less  the  testament  of  God.  He  doth  argue  therefore 
thus  : 

The  testament  of  God  confirmed,  cannot  be  disannulled. 

The  promises  made  to  Abraham  and  his  seed,  -which  is  Christ, 
are  his  testament  confirmed ;  ergo,  they  cannot  be  disannulled. 

Hence  we  may  learn,  that  it  is  lawful  to  speak  in  sermons  "  as 
men  do,"  citing  testimonies  of  humanity  for  illustration  of  points 
in  Divinity ;  reasoning  from  things  earthly  to  things  heavenly. 
So  Christ  in  the  Gospel,  "  If  ye  which  are  evil  can  give  to  your 
children  good  gifts,  how  much  more  shall  your  Father  which  is  in 
heaven  give  good  things  to  them  that  ask  him  ?"  So  Peter,  Acts 
V.  29,  "We  must  obey  men;"  ergo,  much  more  God.  So  the 
prophet  Jeremiah,  speaking  in  the  Lord's  name,  "  The  Rhecabites 
obeyed  their  father ;  how  much  more,  ought  ye  to  have  obeyed 
me  ?"  Philosophers  are  the  patriarchs  of  heretics,  enemies  of  the 
Gospel,  as  not  understanding  the  things  of  the  spirit  of  God; 
and  therefore  to  convince  their  conscience  by  natural  reason,  is  to 
cut  off  Goliah's  head  with  his  own  sword,  saith  St.  Jerome. 
*'  "When  thou  shalt  go  to  war  against  thine  enemies,  and  the  Lord 
thy  God  shall  deliver  them  into  thy  hands,  and  thou  shalt  take  them 
captives,  and  shalt  see  among  the  captives  a  beautiful  woman,  and 
hast  a  desire  to  take  her  for  thy  wife,  then  shalt  thou  bring  her 
home  to  thy  house,  and  she  shall  shave  her  head  and  pare  her 
nails."  Human  learning  is  the  Grecian  Helena,  full  of  admirable 
beauty  ;  Cujus  facies  si  videri  possit,  pulchrior  est  quam  lucifer  aut 
hesperus.  And  therefore  we  may  not  admit  her  into  the  Divinity 
schools,  until  her  hair  be  shaved,  and  her  nails  pared ;  until  her 
superfluous  idle  conceits,  and  unprofitable  tricks  of  ornament  are 
taken  away.  But  when  of  a  Moabite  thou  hast  made  her  an  Is- 
raelite, accompany  with  her  and  say,  "her  left  hand  is  under 
my  head,  and  her  right  hand  doth  embrace  me."  Let  us  ascribe 
to  Philosophy  its  highest  merits,  but  nothing  more.  Tor  the 
wisdom  of  man,  to  speak  the  best  of  it,  is  but  a  learned  kind  of 
ignorance,  which  yet  being  bridled  and  guided  by  the  spirit  of  God, 
may  be  wrought  (as  one  well  observed)  to  speak  like  "  Baalam's 


THE   THIRTEENTH    SUNDAY   AFTER   TRINITY.  695 

ass,  to  good  purpose."  To  quote  then  in  the  pulpit  authorities  of 
poets,  and  philosophers,  or  as  here  St.  Paul,  the  positions  of  law- 
yers and  politicians,  is  not  so  common  as  commendable,  when  it  is 
done  reverently  without  ostentation,  and  judiciously  for  the  better 
understanding  of  the  text,  and  more  clear  declaration  of  the  truth. 

"  To  Abraham  and  his  seed."  We  read  of  three  Testaments  in 
Holy  Bible,  to  wit,  Abrahamical,  Gen.  xii.  ;  Mosaical,  Exod.  xxiv.  ; 
and  the  New  Testament,  Jer.  xxxi.,  Heb.  viii.  Now  the  first  and 
last,  howsoever  they  differ  in  circumstance,  yet  they  be  the  same 
for  substance.  So  Zacharias  in  his  hymn,  "  Blessed  be  the  Lord 
God  of  Israel,  for  he  hath  visited  and  redeemed  his  people,  as  he 
spake  by  the  mouth  of  his  holy  prophets  ever  since  the  world  be- 
gan ;  to  perform  the  mercy  promised  to  our  forefathers,  and  to 
remember  his  holy  covenant,  to  perform  the  oath  which  he  sware 
to  our  forefather  Abraham,"  &c.  And  the  blessed  Virgin  in  her 
Magnificat,  "  He  remembering  his  mercy  hath  holpen  his  servant 
Israel,  as  he  promised  to  our  forefathers,  Abraham  and  his  seed 
for  ever."  Christ  is  the  Paschal  Lamb,  1  Cor.  v.  7,  slain  from  the 
beginning  of  the  world,  Apocalyp.  xiii.  8.  And  so  the  patriarchs 
and  old  fathers  were  saved  by  faith  in  a  promised  Christ ;  as  we 
now  by  faith  in  Christ  having  come. 

"Were  the  promises  made."  St.  Paul  speaks  plurally,  because 
they  were  made  sometimes  to  Abraham,  and  sometimes  to  his  seed, 
and  sometimes  to  both ;  or,  because  they  were  repeated  often  to 
Abraham^  as  Gen.  xii.  4 ;  Gen.  xv.  5  ;  Gen.  xxii.  18.  And  there- 
fore called  "promises"  in  the  plural,  although  in  substance  they 
were  but  one  promise. 

"  This  I  say."  Paul  in  the  former  verses  hath  laid  down  two 
propositions  ;  one,  that  testaments  of  men  confirmed  may  not  be 
broken  ;  another,  that  the  promises  were  made  to  Abraham  and  his 
seed,  which  is  Christ.  Now,  what  of  all  this,  may  some  say  ?  He 
doth  expound  himself  therefore,  "this  I  say;"  that  is,  the  drift 
and  intent  of  all  my  speech  is  to  show  that  the  covenant  or  testa- 
ment ratified  by  God  cannot  be  fr-ustrated.  And  secondly,  though 
it  might  so  be,  yet  that  the  law  could  not  abrogate  the  same  ; 
which  he  proves  by  two  reasons  especially. 

First,  from  the  circumstance  of  time,  "  the  law  which  began 
four  hundred  and  thirty  years  after,  doth  not  disannul,"  &c. 

Secondly,  from  the  nature  of  a  testament  donation  or  legacy ; 
"  for  if  inheritance  come  of  the  law,  it  cometh  not  of  promises, 
but  God  gave  it  to  Abraham  by  promise." 

"  The  law  which  began  afterward."     The  Jews  object,  and   say 


696  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 

that  God  mistrusting  his  own  promises  as  insufficient  to  justify, 
further  added  a  better  thing  ;  that  is  to  say,  the  law,  whereby  men 
may  be  made  righteous.  Our  apostle  doth  answer  by  demonstra- 
tion. Abraham  obtained  not  righteousness  before  God  through 
the  law,  because  there  was  no  law  Avhen  he  lived,  and  if  no  law, 
then  assuredly  no  merit.  What  then  ?  Nothing  else  but  the  mere 
promise,  which  Abraham  believed,  and  it  was  imputed  to  him  for 
righteousness.  If  a  rich  man,  not  constrained  thereunto,  but  of  his 
own  good  will,  should  adopt  one  to  be  his  son  whom  he  knoweth 
not,  and  to  whom  he  doth  owe  .nothing,  and  should  appoint  him  heir 
of  all  his  lands  and  goods,  and  then  after  certain  years  should  lay 
upon  him  a  law  to  do  this  or  that,  he  cannot  now  say  that  he  de- 
served this  benefit  through  his  own  works,  seeing  he  received  it  of 
mere  favour  many  years  afore.  So  God  could  not  respect  our  de- 
serts going  before  righteousness,  forasmuch  as  the  promise  was 
made  four  hundred  and  thirty  years  before  the  law.  Wherefore 
saith  Luther,  if  thou  wilt  rightly  divide  the  word  of  truth,  accus- 
tom thyself  to  separate  the  "promises"  and  the  "law"  so  far 
asunder  as  heaven  and  earth,  as  the  beginning  of  the  world  and  the 
latter  end. 

"  For  if  the  inheritance  come  of  the  Law,  it  cometh  not  of  pro- 
mise, but  God  gave  it,"  &c.  This  argument  is  plain  :  for  natural 
reason,  although  it  be  never  so  blind,  compelleth  us  to  confess,  that 
it  is  one  thing  to  promise,  and  another  thing  to  require  :  and  one 
thing  to  give,  another  thing  to  take.  The  Law  requireth  and  ex- 
acteth  of  us  our  works  ;  on  the  contrary,  the  promise  doth  offer  unto 
us  the  spiritual  and  everlasting  benefits  of  God,  and  that  freely 
for  Christ's  sake.  Therefore  we  cannot  obtain  inheritance  by  the 
Law,  "  for  as  many  as  are  of  the  works  of  the  Law,  are  under  the 
curse  :"  but  by  the  promise  ;  for  it  saith  "in  thy  seed  shall  all  the 
nations  of  the  earth  be  blessed."  If  they  which  are  of  the  Law 
be  heirs,  our  faith  is  made  vain,  and  the  promise  void,  and  God  a 
liar.  Eternal  life  is  the  gift  of  God,  conveyed  by  Testament  as  a 
legacy,  which  is  not  exaction,  but  a  donation.  Heirs  look  not  for 
laws  or  any  burthens  to  be  laid  upon  them  by  their  father's  will, 
but  for  an  inheritance  confirmed  thereby.  Now  that  we  may  re- 
ceive this  legacy,  we  must  bring  unto  God  nothing  but  hunger  and 
thirst  after  it,  making  suit  for  it  by  asking,  seeking,  knocking. 
For  albeit  in  ourselves  all  of  us  are  most  unworthy  :  yet  shall  it 
suffice  for  the  having  of  this  blessing,  if  our  names  be  found  in  the 
testament  of  God. 

"  God  gave  it  to  Abraham  by  promise."  That  is,  as  afore,  "to 


THE   THIRTEENTH    SUNDAY   AFTER   TRINITY.  697 

Abraham  and  his  seed."  For  this  gift  is  not  private,  but  a  public 
donation,  and  Abraham  here  must  be  considered  as  a  public  person, 
and  that  which  was  given  unto  him,  was  in  him  given  to  all  that 
should  believe  as  he  did.  If  then  thou  beest  endued  with  faith  as 
much  as  is  a  grain  of  mustard  seed,  thou  art  "  blessed  with  faithful 
Abraham."  Inheritance  of  eternal  happiness  is  as  surely  thine,  as 
it  was  his  when  he  believed  :  and  if  thou  continue  faithful  unto  the 
end,  thou  shalt  "  sit  down  with  Abraham,  Isaac  and  Jacob  in  the 
kingdom  of  heaven,"  and  after  this  life  rest  in  the  bosom  of  Abra- 
ham evermore.  For  whatsoever  was  done  to  him  as  the  Father  of 
the  faithful,  is  done  to  them  also  that  walk  in  the  steps  of  his  faith. 

"  Wherefore  then  serveth  the  Law  ?"  You  have  heard  of  the  pro- 
position, and  exposition  of  our  Apostle.  Now  there  followeth  an 
opposition  against  his  doctrine,  containing  a  twofold  objection. 
The  first  in  v.  19,  "  Wherefore  then  serveth  the  Law  ?"  The  second, 
V.  12,  "  Is  the  Law  then  against  the  promise  of  God?"  To  the  first, 
answer  is  made,  that  "  the  Law  was  added  because  of  transgres- 
sions." Not  for  justification,  but  for  transgression,  namely  to  sup- 
press, and  express  sin.  The  civil  use  of  the  Law  is  to  punish 
transgression,  and  to  restrain  villainy.  Good  men  are  a  Law  to  them- 
selves, and  so  the  Law  is  not  given  unto  the  righteous  man.  But 
Almighty  God  hath  ordained  Magistrates,  Parents,  Ministers,  Laws, 
bonds,  to  bridle  the  wicked,  at  the  least  to  bind  Satan  that  he  rage 
not  in  his  bond-slaves  after  his  own  lust.  And  therefore  Politicians 
and  Statesmen  have  much  esteemed  and  honoured  the  very  sense- 
less instruments  of  justice.  Baldwin  the  great  lawyer,  called  the 
gibbe  tlignum,benedictum;  and  the  good  Emperor  Maxmilian,  when- 
soever he  passed  by  the  gallows,  usually  putting  off  his  hat  saluted 
it  thus  :  "  All  hail,  holy  justice." 

The  spiritual  use  of  the  Law  is  to  reveal  sin,  that  a  man  as  in  a 
glass  may  behold  his  ignorance,  misery,  and  blindness,  infirmity, 
judgment,  death,  hell :  As  a  corrosive  laid  unto  an  old  sore,  not  to 
heal  it,  but  to  stir  it  up,  and  make  the  disease  alive,  that  a  man 
may  feel  in  what  peril  he  stands,  and  how  nigh  to  death's  door. 
For  our  natures  are  so  corrupt,  that  we  could  not  know  them  to  be 
corrupt  without  the  Law,  Rom.  vii.  7,  "  I  knew  not  sin  (saith  our 
Apostle)  but  by  the  Law;  for  I  had  not  known  lust,  except  the 
Law  had  paid,  thou  shalt  not  lust." 

"  Until  the  seed  came  to  whom  the  promise  was  made."  Spirit- 
ually the   blessed  seed  is   come  when   once   Christ  dwelleth  in  ouiT 
hearts  by  faith.     Here  we  must  begin  to  say.  Now,  leave  off  Law, 
thou  hast  terrified  and  tormented  our  consciences  enough.     Now 

46 


698  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

must  lie  deliver  up  his  kingdom  to  another,  even  to  Christ,  whose 
lips  are  gracious,  speaking  of  far  better  things  than  doth  the  Law, 
"brinfino-  glad  tidings  of  salvation  unto  the  poor,  binding  up  the 
broken  hearted,  preaching  liberty  to  the  captive,  comforting  all  that 
mourn,  giving  beauty  for  ashes,  and  the  garment  of  gladness  for 
the  spirit  of  heaviness." 

"Is  the  Law  then  against  the  promise  of   God?"  If  the  Law 
convince  men  of  sin,  then  it  serves  not  to  give  life,  but  to  kill :  and 
so  by  consequence  is  against  the  promise  giving  life. 
/Detestation,  "  God  forbid." 
.      I  Attestation,  producing  out  of  God's  own  book 
^    ,    ,   ]    sufficient  witness  against  these  cavillers.     "  If 
^  .      N    there  had  been  a  Law  given  which  could  have 

answei  n  ga       -  j   ^■^^^^  |-|-g^  ^Yiqu  no  doubt  righteousness  should 
y  '     ^  I   have  come  by  the  Law,  but  the  Scripture  con- 

V  cludeth  all  under  sin,"  &c. 

"  God  forbid."  In  that  Paul  avoids  an  heretical  and  blasphemous 
objection  with  an  absit,  we  may  learn  to  reject  things  said  or  done 
to  the  dishonour  of  God,  with  loathing  and  detestation.  Caiaphas 
supposing  that  Christ  had  blasphemed,  rent  his  garments  :  and  Job 
suspecting  his  children  had  done  the  like  fault,  sanctified  them, 
Job  i.  5. 

''  For  if  there  had  been  a  law  given  which  could  have  given 
life,  then  no  doubt  righteousness  should  have  come  by  the  Law."  If 
the  law  were  contrary  to  the  promise,  then  it  should  execute  the 
promise's  office ;  but  that  it  cannot  do,  for  it  is  the  promise's  office 
"to  give  life,"  but  the  law's  office  to  kilh  And  therefore  the  law 
is  not  against  the  promise,  but  rather  a  preparation  to  receive 
the  promise.  This  argument  is  a  hammer  to  beat  down  the 
popish  opinion  of  merit.  That  which  doth  give  righteousness,  doth 
first  give  life  :  the  works  of  the  law  cannot  give  life ;  ergo,  they 
cannot  give  righteousness,  or  justice.    See  Luther,  et  Perkins. in  loc. 

"  But  the  Scripture  concludeth  all  things  under  sin,  that  the 
promise  by  the  faith  of  Jesus  Christ  should  be  given  to  them  that 
believe."  Things  subordinate,  whereof  one  serves  for  another,  are 
not  one  against  another ;  but  the  law  is  subordinate  to  the  promise, 
concluding  all  under  sin,  that  we  might  have  recourse  to  Christ, 
the  propitiation  for  our  sins.  It  humbleth  a  man,  and  in  hum- 
bling him  it  maketh  him  to  sigh  and  to  seek  the  helping  hand 
of  the  Mediator,  sweetening  his  mercies,  and  making  his  grace 
gracious  and  inestimable.  The  proverb  is  true,  that  "  hunger 
is  the  best  cook."     Like  then  as  the  dry  ground  doth  covet  rain, 


THE   THIRTEENTH   SUNDAY   AFTER   TRINITY.  699 

even  so  tlie  law  makes  troubled  and  afflicted  souls  to  thirst  after 
Christ,  and  in  this  respect  it  is  "  our  school-master  to  bring  us 
to  Christ."  A  school-master  hath  two  special  offices;  one  to  cor- 
rect, another  to  direct.  It  correcteth,  "  in  shutting  us  up"  in  the 
prison  of  sin  ;  and  it  directeth  also,  for  that  it  occasioneth  us 
hereby  to  hunger  and  thirst  after  the  righteousness  of  Christ. 

"  The  Scripture,"  y;  ypa^i^.  That  Scripture,  namely  the  Scrip- 
ture mentioned  afore,  meaning  especially  the  written  law  of 
Moses,  including  all  under  sin:  Deufc.  xxvii.  26,  "Cursed  is  every 
man  that  continueth  not  in  all  things  which  are  written  in  the 
book  of  the  law  to  do  them."  Every  man  is  bound  to  keep  the 
whole  law;  "it  therefore  concludes  its  subjects  under  sin  by 
commanding,  but  not  aiding."  Cajetan.  But  this  may  be  con- 
strued of  evangelical  Scripture  so  well  as  of  the  law ;  for  if  all 
men  had  not  been  subject  unto  the  curse  by  sin,  for  what  end 
should  the  blessing  by  Christ  have  been  promised,  because  "  the 
whole  need  not  a  physician  ?"  And  so  both  Gospel  and  law  shut 
up  all  under  sin,   "that  God  might  have  mercy  on  all." 

"  That  the  promise  by  the  faith  of  Jesus  Christ  should  be  given 
to  them  that  believe."  There  is  never  a  word  in  this  clause  but 
is  a  sufficient  argument  against  our  merit ;  "  promise,  faith, 
Jesus  Christ,  given,  believe."  Saving  faith  is  called  here  "  the 
faith  of  Jesus  Christ,"  because  Christ  is  both  author  and  object 
thereof.  Every  man  therefore  shall  not  be  saved  in  his  own  faith 
and  religion,  but  only  such  as  are  of  the  faith  of  Christ. 

Almighty  and  merciful  God,  of  whose  only  gift  it  cometh  that 
thy  faithful  people  do  unto  thee  true  and  laudable  service,  grant, 
we  beseech  thee,  that  we  may  so  run  to  thy  heavenly  promises,  that 
we  fail  not  finally  to  attain  the  same,  through  Jesus  Christ  our 
Lord.     Amen. 


THE  GOSPEL. 
Luke  x.  23. — '<  Hapijy  are  the  eyes  which  see  the  things  that  ye 

see,"  ^c. 

fOne  concerning  the  Qos- P^°/°^^*^«°  =  "  ^'^PP^ '^''^  *^^  ^y^^'" 
pel  :  containing  a  |  j^^«;^^  ^  ..  ^^^  j  ^^^j  ^^^  „  ^^^ 

f  1.  A  supplication :    "  Master,  what  shall  I 
do,"  &c. 

2.  A  replication:  "What  is  written  in  the 
Law  ?  how  readest  thou  1"  &c. 

3.  An  explication :  "  A  certain  man  descend- 
ed," &c. 

4.  An  appplication :  "  Go  and  do  thou  like- 
wise." 


This  text  hath 
two  parts : 


-  Another  touch- 
ing the  Law: 
wherein  four 
points  are  re- 
markable : 


TOO  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH, 

•'  ITappy  arc  the  cjcs  which  sec  the  things  that  ye  see."  Christ, 
in  the  uords  immediately  going  afore,  delivered  this  doctrine: 
'<No  man  laioweth  ^vho  the  Son  is,  but  the  Father,  neither  who  the 
Fatlicr  is,  save  the  Son,  and  he  to  whom  the  Son  will  reveal  him." 
And  then  turning  about  to  his  Disciples  he  said  secretly,  "  Blessed 
are  the  eyes  which  see  the  things,"  that  is,  these  things,  "  hidden 
from  the  wise  and  learned,  but  opened  unto  you ;  for  this  is  eternal 
life,  to  know  God,  and  whom   he  hath  sent,  Jesus  Christ." 

"  For  I  tell  you,  that  many  prophets  and  kings  have  desired  to 
see  those  things  which  ye  see."  That  ought  to  be  respected  highly, 
which  great  men  and  good  men  affect ;  but  I  tell  you,  that  many 
princes  and  prophets  have  desired  to  see  those  things  which  ye  see, 
and  have  not  seen  them  ;  and  to  hear  those  things  which  ye  hear, 
and  have  not  heard  them.  For  the  Messiah  is  called  in  Holy 
Scripture,  "  The  desire  of  all  nations :"  Ilag.  ii.  8.  "  Of  whom 
the  prophets  enquired,  searching  when  or  what  time  the  spirit 
which  Avas  in  them  should  declare  the  sufferings  that  should  come 
to  Christ,  and  the  glory  that  should  follow:"  1  Peter,  i.  10,  11. 
When  Balaam  had  prophecied  of  Christ,  ^'  There  shall  come  a 
star  of  Jacob,  and  a  sceptre  shall  arise  of  Israel,"  &c.,  he  brake 
forth  into  this  passion:  "Alas,  who  shall  live  when  Gnd  doth 
this?"  As  if  he  should  ha-  e  said,  happy  men  are  they  who  shall 
see  that  glorious  star  and  Sun  of  Bighteousness,  coming  out  of  his 
chamber  as  a  bridegroom  ;  giving  light  to  such  as  sit  in  darkness 
and  in  the  shadow  of  death.  "  Oh,  that  thou  wouldst  break  the 
heavens  and  come  down,"  saith  the  prophet  Isa.  Good  old  Simeon 
waited  for  the  consolation  of  Israel.  Augustine  wished  he  might 
have  seen  three  things  especially,  "  Borne  in  her  glory,  Paul  in  the 
pulpit,  and  Christ  in  the  flesh."  If  the  Queen  of  Sheba  reputed 
the  servants  of  Solomon  happy,  for  that  attending  about  his  throne 
they  heard  his  wisdom,  discoursing  of  trees,  "from  the  cedar  that 
is  in  Lebanon  even  unto  the  hyssop  that  springethout  of  the  wall,'' 
how  blessed  and  happy  were  the  disciples  in  hearing  "  a  greater 
than  Solomon,"  and  in  seeing  him  who  was  "  fairer  than  the  sons 
of  men,  in  whom  are  hid  all  treasures  of  wisdom  and  knowledge  ?" 
Coloss.  ii.  3. 

Here  the  Gospel  and  Epistle  meet.  Happy  are  the  eyes  which 
see  those  things  which  ye  see  ;  for  Christ  is  the  promised  seed  of 
Abraham,  in  whom  all  the  nations  of  the  world  are  blessed.  And 
for  application,  it  fits  our  text  and  time  to  say,  blessed  are  our 
eyes,  and  blessed  our  cars  in  this  great  light  of  the  Gospel.  For 
we  now  see  Christ  in  his  sacraments,  and  hear  Christ  in  his  word. 


THE   THIRTEENTH   SUNDAY   AFTER   TRINITY.  701 

He  livetli  at  this  hour ;  not  only  among  us,  but  also  in  us  ;  dwelling 
in  our  hearts  by  faith  :  Ephes.  iii.  17 ;  Gal.  ii.  20.  The  Scriptures 
are  as  a  prospective  glass,  wherein  he  that  hath  eyes  of  belief  is 
able  to  behold  Christ  crying  in  his  cradle,  dying  on  his  cross,  buried 
in  his  grave,  raised  from  the  dead,  transfigured  on  the  Mount,  as- 
cended far  above  all  heavens,  and  there  sitting  as  our  Advocate  with 
God  the  Father.  0,  that  men  would  therefore  declare  the  goodness 
of  God,  in  showing  us  the  light  of  his  countenance,  revealing  the 
great  mysteries  of  godliness,  which  in  other  ages  was  not  opened 
unto  the  sons  of  men  after  such  a  manner  as  it  is  now. 

"  And  behold  a  certain  lawyer  stood  up  and  tempted  him,  saying, 
Master  what  shall  I  do  to  inherit  eternal  life  ?"  A  witty  Rabbin 
was  wont  to  say,  that  "  he  learned  much  of  his  master,  moro  of 
his  fellows,  but  most  of  his  scholars."  And  so  surely  this  ambitious 
doctor  might  have  got  somewhat  by  questioning,  albeit  he  took 
Christ  haply  for  his  inferior.  But  his  intent  was  not  to  be  taught, 
but  to  tempt,  using  all  possible  means,  and  all  plausible  cunning,  to 
snare  Christ  in  his  conference.  For  as  Herod  the  Fox  asked  the 
priests,  and  enquired  of  the  Magi  diligently,  when  and  where 
Christ  was  born,  not  to  worship,  but  to  worry  that  innocent  lamb, 
so  many  men  hear  the  word,  and  in  reading  the  Bible  move  many 
doubts  upon  the  text,  not  to  consult,  but  to  insult.  As  Pontanus 
says,  "not  that  they  may  know,  but  that  they  be  known."  The 
lawyer's  preamble  was  courteous,  "Master,"  and  his  "  quoBre"  not 
idle,  like  the  contentions  of  many  lawyers  in  our  time,  de  lana 
caprina,  touching  the  tithing  of  mint  and  rue ;  but  concerning  our 
eternal  inheritance,  "what  shall  I  do  to  inherit  everlasting  life?" 
But  his  spirit  was  proud,  and  his  heart  false ;  "  standing  up  to 
tempt,"  having  "master"  in  his  mouth,  hatching  "mischief"  in 
his  mind. 

"  What  is  written  in  the  law?  how  readest  thou  ?"  Didacus  de 
la  Vega,  who  was  a  Spanish  friar  of  Toledo,  notes  here  that  the 
Bible  teacheth  all  things  exactly  which  are  necessary  to  salvation. 
The  Jesuit  Costerus,  in  his  sermon  preached  upon  the  Gospel,  af- 
fords also  the  Scripture  this  praise,  that  it  is  "  the  speculum  and 
rule  of  life."  Christ  therefore  sent  the  lawyer  unto  the  law  for  the 
resolution  of  his  doubt;  "  What  is  written  ?  how  readest  thou?" 
So  Luke  xvi.  29.  "  They  have  Moses  and  the  prophets,  let  them 
hear  them."  And  Isa.  viii.  20,  "  To  the  law,  to  the  testimony." 
It  is  an  old  proverb,  that  the  letters  of  princes  are  to  be  read 
thrice,  but  the  Scripture  (which  is  God's  epistle)  must  be  read 
seven  times  thrice,  yea  seventy  times  seven  times.     "  Infinities," 


702  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

as  Luther  speaks  in  the  words  of  a  poet,  '^'Nocturna  versate 
manu,  versate  diurna."  That  delighting  in  the  law  of  the  Lord, 
we  may  meditate  thereon  day  and  night.  Psalm  i.  2.  For  it  is 
not  sufficient  to  read  curiously,  without  choice  and  discernment, 
we  must  examine  the  text,  and  search  the  Scriptures.  And  there- 
fore Christ  here  said  not  only,  "  what  is  written  in  the  law  ?"  but, 
"  how  readest  thou  ?"  That  is,  how  dost  thou  understand  and 
construe  God's  holy  word  ? 

"  Love  the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy 
soul,  and  with  all  thy  strength,  and  with  all  thy  mind."  This 
commandment  is  the  first  and  the  greatest  of  all  the  law. 

r  The  cause  why  God  is  to  be  |  '^^^  ■^^^*^- 

,,T,       .      ,  -J.         loved,  and  that  is  because    1  mi     t     ^ 

yvherein   two  points  J  '  ( Thy  Lord. 

are  regardable :        |  ( Heart. 

I^The  manner  how,  with  all  thy  ^  ^      "     , 

[Mind. 

The  saying  of  Bernard  is  true:  "God  is  himself  the  reason 
for  loving  God ;"  as  being  most  loving  and  lovely.  Loving,  in 
that  "he  loved  us  first,"  even  in  our  election  and  creation,  when 
we  could  not ;  in  our  redemption,  when  we  would  not  love  him. 
"  Ipse  dilexit  nos,  et  tantus,  et  tantum,  et  gratis  tantillos  et  tales." 
Lovely,  being  indeed  the  centre  of  all  our  love ;  for  we  must  love 
nothing  but  good,  and  every  good  is  from  above,  coming  down  from 
the  Father  of  lights.  As  when  Elijah  said,  "if  the  Lord  be  God, 
follow  him,"  in  like  manner,  if  the  Lord  be  God,  love  him.  Again, 
thou  must  love  the  Lord,  because  "  thy  God,"  for  every  man 
loveth  his  own ;  his  own  children,  his  own  friends,  his  own  goods, 
his  own  conceit,  "  not  for  inherent  merit,  but  because  they  are 
his  own,"  (saith  Augustine).  Now  nothing  is  so  properly  thine  own 
as  God,  being  "thy  portion  for  ever."  It  is  observed  by  Picus 
Mirandula,  subtilely,  that  in  the  creation  of  the  world,  God  gave 
the  water  unto  the  fish,  earth  unto  the  beast,  air  unto  the  fowls, 
heaven  unto  the  glorious  angels,  and  then  after  all  these  goodly 
seats  were  bestowed.  Almighty  God  made  man  according  to  his 
own  likeness  and  image,  that  he  might  say  with  the  prophet.  Psalm 
Ixxiii.  24,  "  Whom  have  I  in  heaven  but  thee  ?  and  there  is  none 
upon  earth  that  I  desire  in  comparison  of  thee.  Thou,  Lord,  art 
my  lot  and  inheritance,  the  strength  of  my  heart  and  salvation  of 
my  soul."  "Art  thou  hungry?  he  is  thy  bread;  thirsty?  he  is 
thy  drink  ;  in  darkness  ?  he  will  be  thy  light :"    Aug. 

The  manner  how  to  love  God,   "with  all  thy  heart,  with  all  thy 


THE   THIRTEENTH   SUNDAY  AFTER   TRINITY.  703 

soul,  with  all  thy  mind."  That  is,  as  Augustine,  with  all  thy  un- 
derstanding, never  speaking  or  thinking  of  him  erroneously  ;  with 
all  thy  will,  never  contradicting  him  obstinately ;  with  all  thy 
memory,  never  forgetting  him  obliviously ;  loving  him  perfectly, 
purely,  perpetually.  He  gave  all,  and  therefore  good  reason  he 
should  have  all.  Or  as  David,  jointly,  "  with  all  that  is  within 
thee."  For  the  multiplying  of  so  many  terms,  "  heart,  soul, 
strength,  mind,"  is  only  to  show  that  we  must  perfectly  love  God 
above  all,  even  with  all  the  strength  of   all  our  heart,  soul,  mind. 

Haply  some  will  object,  if  we  must  love  God  with  all  our  heart, 
soul,  mind,  might,  it  is  not  lawful  to  love  anything  else  besides 
him.  Answer  is  made,  that  we  may  love  other  things  beside  God, 
if  we  love  them  in  God  and  for  God.  As  the  words  following  in- 
timate, "  Thou  shalt  love  thy  neighbor  as  thyself." 

i  Causes,    1 
Measure,  >  of  our  love  toward  our  neighbour. 
Order,       ] 
rCummandment  in  Scripture,  John  xiii.  34,  and  xv.  12. 

mi  J.  "  This  is  my  commandment,  that  ye  love  one  another." 

Ihe  causes  are  two:  {  n      ■,    e      <.  v  ■        ■  uu 

rJond  or  nature  ;  because  man  is  neighbour  to  man,  inre- 

(^   spect  of  creation  and  conversation. 

For  the  measure  of  thy  love,  the  text  saith  here,  "•  Thou  shalt 
love  thy  neighbour  as  thyself."  Now  the  school  divines  observe, 
that  *'  as"  is  a  note  of  similitude,  not  equality,  the  law  doth  re- 
quire that  thou  love  thy  neighbour  "  as  thyself,"  for  the  manner 
of  thy  love,  but  not  "  as  much  as  thyself,"  for  the  measure  of  thy 
love,  because  charity  begins  with  itself,  making  a  man  to  love  first 
himself,  then  his  neighbour  as  himself,  that  is,  in  that,  and  for  that 
he  loves  himself,  namely,  loving  him  of  God,  and  wishing  him  all 
good.  For,  as  God  is  the  God  of  love,  so  likewise  the  God  of  order. 
And  therefore  whereas  all  men  in  the  world  cannot  be  partakers 
of  our  temporal  goods  and  spiritual  graces  alike,  "  such  as  are 
nearest  ought  to  be  dearest  unto  us."  I  say  nearest,  in  spiritual 
or  carnal  alliance.  For  the  first,  it  is  said  expressly,  "  do  good  to 
all,  especially  to  those  which  are  of  the  household  of  faith,"  of 
God's  own  family  the  Church,  among  whom  the  ministers  of  the 
word  are  the  chiefest.  According  to  this  rule,  Christ  in  the  Gospel 
honoured  his  spiritual  allies  afore  his  natural  brethren  and  kindred  ; 
for  when  one  told  him,  "  Behold,  thy  mother  and  thy  brethren  stand 
without,  desiring  to  speak  with  thee,"  Christ  stretched  forth  his 
hand  towards  his  disciples  and  said,  ''  Behold  my  mother  and  my 
brethren  ;  for  whosoever  shall  do  my  Father's  will  which  is  in  heaven, 


704  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

the  same  is  my  brother,  and  sister,  and  mother;"  '<  for  the  ties  of 
aflfection  are  more  holy  than  those  of  the  flesh."     Lombard. 

Yet  (all  other  things  being  alike)  we  must  affect  and  respect  our 
own  wife  before  our  own  children,  our  children  before  kinsmen,  our 
kinsmen  before  such  neighbours  as  are  not  of  our  blood,  our  neigh- 
bours before  strangers,  and  strangers  of  our  own  country  before 
foreigners  of  another  nation.  Of  this  order  in  our  love  we  find  a 
precept  in  Paul ;  "  He  that  provideth  not  for  his  own,"  namely,  for 
them  of  his  household,  "is  worse  than  an  infidel."  An  example  in 
Joseph,  who  preferred  Benjamin,  his  own  brother,  by  father  and 
mother,  too,  before  the  rest  of  his  unkind  brethren  :  in  his  feast, 
Benjamin's  mess  was  "  five  times  as  much  as  any  of  theirs:"  at 
his  farewell,  others  had  change  of  raiment  and  money,  but  unto 
Benjamin  "  he  gave  three  hundred  pieces  of  silver,  and  five  suits 
of  apparel."  Our  blessed  Saviour  himself  being  the  true  Joseph, 
even  the  truth  and  the  way,  loved  his  own  disciples  more  than  other 
men,  and  St.  John  more  than  other  of  his  disciples,  termed  in  the 
Gospel's  history,  "  the  disciple  whom  Jesus  loved."  I  conclude 
in  the  words  of  Lombard,  "  All  men  are  to  be  loved  with  equal 
affect,  but  not  with  equal  effect."  See  torn.  ii.  ce.  quaest.  xxvi. 
art.  6,  7,  8.  Caje.  et  Dominic.  Ban.  ibidem.  Altissiodor.  Tho. 
ab.  Argentina.  Ric.  de  media  villa,  reliquosque  sententiarios,  in  iii. 
sent.  dist.  29. 

"  Thou  hast  answered  right ;  do  this  and  thou  shalt  live."  For 
the  better  understanding  of  this  clause,  ("  do  this  and  thou  shalt 
live,")  consider,  I  pray,  to  what,  and  to  whom,  Christ  made  this 
reply.  First,  to  what.  It  is  not  demanded  here  by  what  means  a 
man  might  obtain  life  everlasting,  but  by  "what  doing,''  or  by 
what  kind  of  works  ;  and  therefore  Christ  answered  accordingly, 
"AVhat  is  written  in  the  law  ?  do  this,  and  thou  shalt  live."  Se- 
condly, to  whom :  he  did  now  deal  with  a  doctor  of  the  law,  with  a 
Pharisee,  with  one  who  was  "willing  to  justify  himself;"  he  did 
therefore  send  him  to  the  law,  not  unto  the  promise.  But  speaking 
of  eternal  life,  to  penitent  sinners  he  saith :  ''I  am  the  way," 
promising  in  general,  "  Come  to  me  all  ye  that  are  weary  and 
laden,  and  I  will  ease  you;"  performing  his  word  in  particular; 
"0  woman,  thy  faith  hath  saved  thee.''  Luke  vii.  50.  Christ 
then  in  saying  "do  this,  and  thou  shalt  live,"  shows  the  lawyer's 
hypocrisy,  Avho  thought  he  could  do  this  ;  and  not  a  possibility  to 
do  this  ;  as  if  he  should  say,  thou  didst  never  in  all  thy  life  fulfill 
the  whole  law,  nor  yet  one  letter  thereof  as  thou  shouldst  perfectly, 


THE   THIRTEENTH   SUNDAY   AFTER   TRINITY.  705 

thou  must  therefore  think  of  another  way  to  the  kingdom  of  heaven. 
Here  the  Gospel  and  Epistle  meet  again.  "  The  law  cannot  give 
life"  (saith  Paul) ;  the  Levite  and  priest  of  the  law,  did  not  help 
the  wounded  man  half  dead"  (saith  Christ)  ;  the  Scripture  con- 
cludeth  all  things  under  sin,  that  the  promise  by  the  faith  of  Jesus 
Christ  shall  be  given  to  them  that  believe,"  saith  our  Epistle. 
Christ  sends  a  justiciary  to  the  law,  that  seeing  his  own  wretched- 
ness and  wickedness  in  it,  he  might  come  to  Christ  the  loving 
Samaritan,  "  to  bind  up  his  wounds,  and  to  pour  wine  and  oil  into 
them,"  as  it  is  in  our  Gospel. 

"A  certain  man."  The  doctors  of  the  law  construed  the  com. 
mandmnet  "love  thy  neighbour,"  thus  :  "love  thy  friend,  and  hate 
thine  enemy."  Christ  therefore  shows  by  this  parable  that  every 
man  is  our  neighbour,  of  what  condition  or  country  soever,  even  our 
greatest  enemy ;  for  the  Jew  did  hate  the  Samaritan,  accounting 
him  as  a  dog,  and  yet  the  Samaritan  performed  all  neighbourly 
duties  unto  the  Jew  for  that  he  did  not  commit  any  work  of  cruelty, 
nor  omit  the  work  of  mercy  toward  him. 

"  Go  and  do  likewise."  For  if  thou  know  this,  and  do  not  this 
accordingly,  thou  dost  not  love  thy  neighbour  as  thyself;  and  he 
that  loves  not  his  neighbour  as  himself,  cannot  love  God  with  all 
his  heart,  with  all  his  soul,  &c.  "  Let  us  therefore  be  followers  of 
Christ,  as  dear  children,^'  loving  his  as  he  loved  us ;  opening  our 
bowels  of  compassion  towards  all  such  as  mourn  in  Zion,  binding  up 
the  wounds  of  his  distressed  members  under  the  cross ;  seeking 
not  our  own  but  one  another's  good,  that  when  he  comes  to  judg- 
ment, we  may  hear  and  have  that  happy  doom,  "  Come,  ye  blessed 
of  my  Father,  inherit  ye  the  kingdom  prepared  for  you.  For  I 
was  an  hungered,  and  ye  gave  me  meat ;  I  thirsted,  and  ye  gave 
me  drink ;  I  was  a  stranger,  and  ye  lodged  me  ;  I  was  naked, 
and  ye  clothed  me,"  &c.  "  For  inasmuch  as  ye  have  done  it 
unto  one  of  the  least  of  these,  my  brethren,  ye  have  done  it  unto 
me." 


706 


THE    OFFICIAL   CALENDAK    OF   THE    CHUKCH. 


THE  EPISTLE. 


Gal.  v.  16 "  I  say^  walk  in  the  spirit,  and  fulfill  not  the  lusts  of 

the  flesh,"  cj-c. 


This  Epistle  may  be  di- 
vided into  two  parts :  a 


Condition : 


In    the    bed 

roll  of  vices  ■ 
observe  their 


^  Lusts  of  the  flesh,  verse 
IG.  "  Walk  in  the  spirit 
and  ye  shall  not  fulfil  the 
lusts  of  the  flesh."  And 
ver.  24.  "  They  that  are 
Christ's,  have  crucified 
the  flesh,"  &c. 
Lists  of  the  Law,  v.  18. 
"If  ye  be  led  of  the 
Spirit,  then  are  ye  not 
under  the  Law." 

Particular  enumeration  of  the  "  works  of  the  flesh, 

and  fruits  of  the  Spirit." 

"  The  deeds  of  the  flesh  are  manifest." 

i  Idolatry. 
Witchcraft. 
Heresy. 


General  exhortation,  "to 
Avalk  in  the  spirit ;"  and 
that  in  respect  of  a  double  <: 
benefit :  namely,  because 
the  Spirit  delivereth  us 
from  the 


Kinds :  as  be- 
in";  against 


Good  man- 
ners, espe 
daily 


J 


Chastity: 


'Adultery. 
Fornication. 
Uncleanness. 
Wantonness,    as    the 

daughters  of  luxury. 
Gluttony. 
Drunkenness,  as  the 

mother. 


Hatred. 
Variance. 

Zeal:  or  wicked  emu- 
lation. 
Charity:      {  Wrath. 
Strife. 
Seditions. 
Envying. 
[Murder. 

Punishment:  "They  which  commit  such  things,  shall  not  be 
inheritors  of  the  kingdom  of  God." 


In  the  ca- 
talogue of 
virtues  ob- 
serve like- 
wise their 


Property  :  "  Fruits  of  the  Spirit." 


f  intra ; 


f  Doing  of  good,   love,  joy, 
long 


r     .1     I    peace. 

f^'^t^^'  Enduring    of   evil: 


Kinds:  quantum  ad 


I  [   sufiering,  gentleness. 

]  ( God,  faith. 

ex  ra.  re-  j  q^^  neighbors,  goodness. 
I   specting  [Ourselves,  temperance. 


[  Benefit :  "  Against  such  there  is  no  law." 


Concerning  our  apostle's  exhortation.     I  have  showed  elsewhere 
what  it  is  "  to  fulfill  the  lusts  of  the  flesh,"  as  also  what  it  is  "to 


THE   FOURTEENTH   SUNDAY   AFTER   TRINITY.  707 

walk  in  the  spirit ;"  and  that  all  such  as  are  led  of  the  spirit, 
"  are  not  under  the  law,"  Pardon  me  then  in  passing,  sicco 
calamo,  from  the  first  unto  the  second  part. 

"  The  deeds  of  the  flesh  are  manifest."  As  being  known  to 
God,  ''  unto  whom  all  things  are  naked,"  even  the  secrets  of 
"our  hearts  and  reins."  And  notorious  in  the  sight  of  men, 
"  hatred"  appearing  in  open  court ;  "  gluttony"  sitting  in  open 
hall ;  "  drunkenness"  reeling  in  open  street ;  "  murder"  swag- 
gering in  open  highway;  "  seditions"  in  open  field  ;  "  emulation" 
in  open  school ;  "  worshipping  of  images"  in  open  temple  ;  "  sects" 
in  open  pulpit;  "adultery,"  ''fornication,"  and  other  secret  sins 
of  the  chamber,  albeit  the  night  be  never  so  dark,  the  curtain 
never  so  close,  the  door  never  so  fast,  are  notwithstanding  usually 
brought  to  light  also.  Whereupon  the  poets  in  old  time  painted 
"Venus,  the  mother  of  wantonness,  "  naked  ;"  insinuating  that  this 
iniquity  cannot  be  long  covered.  And  "  manifest,"  as  being  com- 
mitted against  conscience ;  for  as  an  heretic,  so  the  drunkard, 
witch,  adulterer,  "is  damned  of  his  own  self."  Yea,  the  very 
Gentiles,  having  not  the  law,  were  notwithstanding  in  this  re- 
spect, a  "law  to  themselves."  Hence  we  may  learn  not  to  conceal, 
but  freely  to  confess  our  sins  before  God,  and  before  men  also, 
when  need  shall  require."  Whether  a  man  acknowledge  them  or 
no,  they  be  "  manifest,"  and  the  ingenuous  uncovering  of  them 
is  the  way  to  cover  them.  "  Do  thou  acknowledge  them,''  saith 
Augustine,  "  God  will  ignore  them."  "  I  said  I  will  confess  my 
wickedness  unto  the  Lord,  and  so  thou  forgavest  the  punishment 
of  my  sin."     Psl.  xxxii.   6. 

"Adultery,  fornication,  uncleanness,  wantonness."  These  sins 
are  named  first,  because  the  flesh  is  most  prone  to  commit  them. 
Old  Lot  did  burn  with  flames  of  lust,  whom  all  the  fire  that  con- 
sumed Sodom  could  not  once  touch.  Ambrose  said  of  Sampson, 
"  He  strangled  the  lion  with  his  hands,  but  could  not  suppress  his 
own  lust." 

"  Adultery,"  when  both  or  one  'of  the  parties  delinquent  are 
married,  as  the  notation  of  the  word  intimates,  "  adulterium,  quasi 
ad  alterius  torum."  "  Fornication"  is  between  such  as  are  single, 
so  called  a  fornicibus,  of  the  place  wherein  common  harlots  used 
to  prostitute  their  bodies.  "  Uncleanness"  is  incontinency  against 
nature ;  where  these  sins  were  known  there  they  were  named  particu- 
larly by  Paul ;  as  among  the  Romans,  Rom.  i.  27  ;  and  to  the  Co- 
rinthians, 1  Cor.  vi.  9  ;  but  in  Galatia,  where  they  were  not  known, 
they  be  mentioned  in  general  only,  lest  by  naming  of  them  he  should 


708  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

after  a  sort,  teach  tliem.  ''  Wantonness,"  in  lascivious  attire,  un- 
chaste talk,  petulant  behaviour,  is  an  instrument,  and,  as  it  were, 
the  bellows,  to  blow  the  coals  of  lust  in  all. 

"  Idolatry,  witchcraft."  It  is  plain  that  Paul  calleth  here  "  flesh" 
whatever  is  in  all  the  powers  of  an  unregenerate  man's  soul.  The 
works  of  the  will  that  lustetli,  are  "  adultery,  fornication,  unclean- 
ness,  and  such  like  ;"  the  works  of  the  will  inclined  to  wrath,  are 
"  hatred,  variances,  seditions,  envying,"  &c. ;  the  works  of  under- 
standing or  reason,  are  "idolatry,  witchcraft,  heresy  ;"  the  which 
are  distinguished  thus :  "  heresy,"  when  we  serve  the  true  God 
with  a  false  worship  ;  "idolatry,"  when  we  worship  false  gods,  sup- 
posing them  to  be  true;  "witchcraft,"  Avhen  we  adore  false  gods, 
knowing  them  to  be  wicked  and  false  ;  for  the  ground  of  that  black 
art  is  either  an  open  or  secret  league  with  Satan,  the  Prince  of 
Darkness,  and  so  witchcraft  (as  our  judicious  sovereign  well  ob- 
served,)  is  the  height  of  idolatry. 

Let  us  above  all  other  works  of  carnality,  take  heed  of  idolatry, 
which  is  so  secret  a  vice,  that  it  is  discovered  of  none  but  such  "as 
have  crucified  the  flesh  and  are  led  of  the  spirit."  And  for  this 
cause  let  us  have  the  commandment  alway  in  our  eye,  "  thou  shalt 
have  none  other  gods  but  me."  Forbidding  four  things  especially. 
First,  the  having  of  strange  gods,  and  rot  the  true,  as  had  the 
Gentiles  ;  secondly,  the  having  of  strange  gods  with  the  true,  as  the 
Samaritans  had  ;  thirdly,  the  having  of  no  God  at  all,  as  the  foolish 
atheists  ;  fourthly,  the  not  having  of  the  true  God  aright,  according 
to  his  own  word  and  will,  as  the  congregations  of  heretics  and  anti- 
christs. 

"  Hatred,  variance."  In  this  enumeration  of  sins  against 
charity,  the  first  is  "hatred,"  and  the  last  "murder,"  because  it 
comes  to  this.  If  we  stop  not  hatred  in  the  beginning,  it  will 
break  forth  into  "contentious  words;"  and  brawling  speeches, 
haply  misled  by  distempered  "  zeal,"  will  grow  to  "  seditions,"  and 
"schisraatical  actions,"  and  these  breed  "envying,"  and  envy  be- 
gets "  murder  ;"  according  to  that  of  Cyprian,  "  envy  is  the  foun- 
tain of  slaughters ;"  for  this  one  fault  is  toxicum  charitatis,  et 
ostium  iniquitatis,  Holcot ;  as  it  were  the  death  of  amity,  and  door 
of  enmity,  the  very  matter  of  all  mischief,  and  hell  of  the  soul. 
Concerning  "gluttony,"  see  before  Epist.  1st  Sunday  in  Advent; 
and  of  "  drunkenness,"  hereafter,  Epist.  20th  Sunday  after  Trinity. 

"And  such  like."  Paul  added  this  clause,  lest  any  should 
imagine  that  there  be  no  more  deeds  of  the  flesh ;  as  if  he  should 
say,  by  these  ye  may  conceive  what  the  rest  are ;   for  it  is   impos- 


THE    FOURTEENTH    SUNDAY   AFTER.  TRINITY.  709 

sible  to  reckon  up  all.  If  Paul,  numbering  the  sins  of  his  time, 
was  constrained  to  break  off  his  catalogue  "with  an  "etcoetera," 
how  shall  the  preachers  of  this  day  deliver  up  a  true  inventory  ? 
For,  as  now  and  then  all  humors  of  the  whole  body  fall  down  into 
the  legs,  and  there  make  an  issue,  so  the  corruption  of  all  ages 
past  have  slid  down  into  the  present,  to  the  choaking  and  annoy- 
ance of  all  that  is  good.  The  world's  end  doth  afford  the  same 
faults,  and  the  like  to  them  in  the  beginning,  yea,  doubtless,  many 
monsters  of  sin,  which  our  forefathers  of  old  could  never  parallel. 

"  Of  the  which  I  tell  you  before,  as  I  have  told  you  in  times 
past."  Hence  ministers  are  taught  often  to  forewarn  the  people 
of  the  future  judgments  of  God  for  their  sins.  If  present,  by 
word ;  if  absent,  by  writing :  Isa.  Iviii.  1 ;  Mich.  iii.  8.  When  a 
man  otherwise  cannot  hit  the  mark,  he  must  draw  the  bow  to  the 
ear  and  shoot  home.  Little  chiding  and  once  rebuking  will  do 
no  good  with  such  as  have  stony  hearts  and  brazen  faces ;  it  is 
our  duty  therefore  to  threaten,  yea,  thunder  again  and  again,  say- 
ing with  Pai  1,  as  I  told  you  before,  so  still  I  forewarn  you, 
while  ye  may  take  heed,  repent,  and  return  from  your  wicked 
course,  "  that  they  which  commit  such  things  shall  not  be  in- 
heritors of  the  kingdom  of  God."  Not  all  they  which  have  such 
impure  motions  arising  in  their  mind,  but  they  which  commit  such 
actions  in  their  life,  "  such  as  do  these  things."  Not  all  such 
as  have  done  those  things  once,  twice,  thrice,  "  for  in  many  things 
we  sin  all,"  and  every  age,  even  in  the  faithful,  hath  his  peculiar 
fault  and  folly.  Lust  assaults  a  man  most  in  his  youth  ;  am- 
bition in  his  middle  age  ;  and  covetousness  in  his  old  age.  Such 
then  as  have  done  these  things,  and  after  have  heartily  repented, 
are  not  excluded  from  the  kingdom  of  God,  but  only  "  such  as  do," 
noting  a  present  and  a  continued  act  of  doing  amiss.  The  godly 
man  often  falls  into  the  works  of  the  flesh,  and  being  admonished 
thereof  recovers  himself ;  ''  he  doth  not  stand  in  the  way  of  sin- 
ners," although  he  sometimes  enter  into  it.  On  the  contrary, 
sinners  irrepentant  and  obstinate,  when  they  fall,  lie  still  in  the 
filthiness  of  the  flesh,  hating  reformation,  and  heaping  to  themselves 
wrat^i  against  the  day  of  wrath  :  Rom.  ii.  5.  All  they  Avhich  do 
this,  and  die  thus  without  a  lively  faith  and  unfeigned  repentance, 
"  shall  not  be  inheritors  of  the  kingdom  of  God." 

"  The  fruit  of  the  spirit  is."  Interpreters  observe  generally 
Paul's  altering  of  his  phrase ;  whereas  he  called  acts  of  sin 
"works"  of  the  flesh;  he  terms  virtue  the  "fruit"  cf  the  spirit. 
He  speaks  of  the  one  plurally,  "  The  works  of  the  flesh  are ;"  but 


710  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

of  the  other  singularly,  "  The  fruit  of  the  spirit  is."  To  signify 
that  good  is  the  effect  of  an  entire  cause  ;  whereas  evil  comes  of  de- 
fects in  many  particulars.  Or  haply  to  show  that  our  vices  exceed 
in  number  our  virtues. 

Christian  virtues  are  "fruits,"  as  bringing  with  them  excellent 
commodities,  enriching  such  as  have  them,  and  alluring  others  also 
by  their  example  to  receive  the  Gospel  and  Faith  of  Christ.  And 
fruits  "of  the  spirit,"  as  begun,  continued,  ended  according  to 
the  motions  and  admonitions  of  the  spirit.  Begun  in  faith,  acted 
in  obedience,  ending  in  God's  honour.  A  good  man  "  is  like  a 
tree  planted  by  the  water's  side,  that  will  bring  forth  his  fruits  in 
due  time."  The  Church  is  the  garden  of  God  ;  preachers  are  the 
planters  :  1  Cor.  iii.  6,  9 ;  believers  are  trees  of  righteousness ; 
the  spirit  of  God  is  the  sap  and  life  of  them,  and  good  works  are 
the  fruits  which  they  bear. 

"  Love,  joy,  peace,"  &c.  It  had  been  sufficient  to  have  named 
only  love,  and  no  more,  for  as  it  is  showed,  Epist.  Quinquages. 
Sund.  charity  doth  extend  itself  unto  all  the  fruits  of  the  Spirit, 
notwithstanding  our  apostle  sets  it  here  by  itself  among  other  vir- 
tues, and,  in  the  first  place,  to  signify  that  it  is  the  very  fountain 
from  which  all  the  rest  are  derived.  And  therefore  that  Christians 
ought  before  other  things  affectionately  tender  the  good  of  their 
brethren,  "  Giving  honour  one  to  another,  every  man  esteeming 
better  of  another  than  of  himself,  and  so  serving  one  another  in 
love."  The  world  in  this  age  wants  exceedingly  this  one  virtue ; 
for  among  the  roaring  gentlemen,  "  it  is  but  a  word  and  a  wound  ;" 
among  civil  men,  *'  it  is  but  a  word  and  a  writ :"  yea,  that  which 
is  worst  of  all,  among  such  as  seem  saints,  of  the  greatest  purity, 
there  be  so  many  sects  and  schisms,  even  about  matters  of  God's 
holy  service,  that  if  our  apostle  were  now  living,  he  would  censure 
them  as  he  did  the  Corinthians  in  his  time,  "  when  one  saith,  I 
am  Paul's,  and  another,  I  am  Appollo's,  are  ye  not  carnal?" 

"  Against  such  there  is  no  law."  Against  such  virtues,  and 
against  persons  indued  with  such  virtues,  "  there  is  no  law  ;"  that 
is,  no  law  to  condemn,  no  law  to  compel  them.  As  if  he  should 
say,  "  such  as  arc  led  by  the  spirit  are  a  free  people,  serving  the 
Lord  without  constraint."  If  there  were  no  punishment  in  this  life, 
nor  hell  in  the  next,  for  adultery,  drunkenness,  murder,  gluttony, 
yet  they  would  abstain  from  these  works  of  the  flesh  out  of  mere 
love  to  God,  and  goodness  ;  "  for  they  that  are  Christ's  have  cru- 
cified the  flesh."    In  this  crucifying,  four  points  are  to  be  considered. 

First,  we  must  attach  and  bring  ourselves  into  God's  presence. 


THE   FOURTEENTH   SUNDAY  AFTER   TRINITY.  711 

saying  with  the  prodigal  son,  "  I  will  go  to  my  father."  Secondly, 
we  must  indict  ourselves  of  our  sins  at  the  bar  of  God's  judgment ; 
"  I  have  sinned  against  heaven  and  before  thee."  Thirdly,  we 
must  judge  ourselves,  that  we  be  not  judged  of  the  Lord ;  "I  am 
no  more  worthy  to  be  called  thy  son."  Fourthly,  we  proceed  to 
the  lawful  execution  of  the  flesh,  using  the  means  for  the  crucify- 
ing of  it,  and  they  be  principally  three  :  the  first,  is  applying  of 
Christ  crucified ;  and  that  is,  to  believe  not  only  that  Christ  was 
crucified  for  us,  but  that  we  likewise  were  crucified  with  him. 

The  second,  is  to  beat  down  the  flesh  by  the  sword  of  the  spirit ; 
propounding  in  our  daily  repentance,  the  several  commandments 
and  threatenings  of  God  against  our  several  aff"ections  and  lusts, 
as  it  were  slaying  murder  with  commandment,  "Thou  shalt  not 
kill ;"  and  robbing  the  thief  with  another  arrow  taken  out  of  God's 
quiver,  ''  Thou  shalt  not  steal." 

The  third,  is  to  cut  ofi"  the  first  beginnings  of  evil,  and  to  fly 
the  present  occasion  of  every  sin.  With  these  spiritual  nails  (as 
Luther  speaks)  a  Christian  may  fasten  all  carnal  desire  upon  the 
cross  :  so  that  although  the  flesh  be  yet  alive,  yet  can  it  not  per- 
form that  which  it  would  do,  for  as  much  as  it  is  bound  hand  and 
foot,  and  made  subject  to  the  spirit. 

Almighty  and  everlasting  God,  give  unto  us  increase  of  faith, 
hope,  and  charity ;  an^  that  we  may  obtain  that  which  thou  dost 
promise,  make  us  to  love  that  which  thou  dost  command,  through 
Jesus  Christ  our  Lord. 


THE  GOSPEL. 

Luke  xvii.  11 "  And  it  chanced  as  Jesus  went  to  Jerusalem,  that 

he  i^assed  through  Samaria  and  Galilee  ;  and  as  he  entered  into 
a  certain  town^  there  met  him  ten  men  that  were  lepers,'  ^-c. 

Concerning  Christ's  diligence  ;  going  about  to  do  good ;  obedience, 
sending  the  lepers  unto  the  priests  of  the  law ;  power  and  pity, 
curing  such  an  incurable  disease.  Concerning  also  the  faith  and 
fact  of  the  lepers  in  confessing  and  adoring  Christ,  I  have  spoken 
enough  in  my  exposition  of  the  Gospel  allotted  for  the  third 
Sunday  after  Epiphany.  There  remaineth  in  all  this  history,  but 
one  point  only  to  be  further  examined,  and  that  is  the  gratitude, 
rather  ingratitude  of  these  lepers : 


712  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

'Number  of  the  thanksgivers  ;  "  one  amonnf 
ten,"  and  that  one  not  a  Jew,  but  a 
Samaritan. 


In  -which  observe  the<( 


Obedience. 

•XT  .  c  J.-L    ^^      1     \  Desire  to  be  with 

JNature  ot  the  thanks- \  . 

ffivinc;,  adorned  with  j  t^     .  .     '    ^  ^    -, 

I  ,  1  /  Praisinff  of  God. 

many    commenaaDle\  tt      ■^• 

.  /  I  Humihty. 

virtues,  as  i  t 

/  Love. 


i 


Faith. 


'^One  of  them  when  he  saw  that  he  was  cleansed."  Hence  we 
may  learn  that  the  number  of  true  believers  is  but  a  small  flock. 
"While  these  men  had  their  grievous  disease,  they  came  to  Christ, 
and  cried  to  Christ,  ''Jesus,  master,  have  mercy  on  us  ;"  but  feel, 
ing  themselves  healed,  they  forgot  him  ;  and  that  which  is  worse, 
they  side  with  the  priests  against  him.  Among  ten,  one  man  only 
was  thankful,  and  continued  faithful  unto  the  end.  And  this  one 
"  was  a  stranger,  and  a  Samaritan." 

The  thankfulness  of  the  Samaritan  is  accompanied  with  many 
notable  virtues,  as  first  obedience  ;  for  although  he  knew  that  he 
was,  *'as  he  went,  cleansed"  of  his  leprosy,  yet  according  to 
Christ's  express  commandment,  he  '^  showed  himself  to  the  priests." 
And  when  he  was  with  them,  he  was  not  seduced  of  them  as  the 
rest  of  his  company.  For  whereas  the  priest  (as  it  is  thought)  had 
corrupted  and  persuaded  those  other  nine,  that  they  were  cured  by 
the  law's  observation,  and  not  by  cither  Christ's  might  or  mercy, 
the  Samaritan  believed  unfeignedly  that  Christ  "  was  a  priest  fcr 
ever  after  the  order  of  Melchisedec,  even  an  high  priest  which  is 
touched  with  the  feeling  of  our  infirmities  :"  Ileb.  iv.  15  ;  and  there- 
fore leaving  the  legal  priests,  he  was  desirous  to  be  with  Jesus 
his  Saviour.  Every  man  goeth  astray,  but  the  good  man  is 
regrediens,  returning  again  to  Christ  which  is  the  way.  Being 
now  come  to  Christ,  he  performs  his  duty  to  God  and  man.  To 
God,  "  in  praising  him  with  a  loud  voice,"  which  argueth  his  de- 
votion ;  and  "  in  falling  on  his  face  at  Christ's  feet,"  which  argueth 
his  humility.  To  man,  for  whereas  Christ  said  unto  him,  "  Are 
there  not  ten  cleansed  ?"  but  where  are  those  nine  ?  he  made  no 
reply,  but  held  his  peace  ;  signifying  hereby  that  he  came  back 
again  to  remember  his  own  thanks,  and  not  to  tell  tales  of  others' 
ingratitude.     These  good  things  arising  from  a  lively  faith,  are 


THE   FOURTEENTH   SUNDAY  AFTER  TRINITY.  713 

•well  pleasing  to  God,  and  therefore  Christ  dismissed  liim  accord- 
ingly, "Go  thy  way,  thy  faith  hath  made  thee  whole." 

The  Gospel  and  Epistle  parallel,  for  sin  is  a  spiritual  leprosy, 
the  spots  whereof  are  "  adultery,  fornication,  uncleanness,  idolatry," 
&c.  Christ  is  the  physician  of  our  soul,  who  came  into  the  world 
to  save  sinners :"  1  Tim.  i.  15.  "  I,  even  I,"  (saith  the  Lord)  "  am 
he  that  putteth  away  thine  iniquities  :"  Isa.  xlii.  25.  The  preachers 
of  his  word  are  his  mouth,  as  it  were,  to  pronounce  that  all  such 
as  truly  repent,  and  unfeignedly  believe  his  holy  Gospel,  are  cured 
of  their  leprosy :  but  himself  alone  "  cleanseth  us  from  all  sin." 
Giving  us  his  sanctifying  spirit  also,  whereby  we  put  off  the  old 
man,  and  walk  in  newness  of  life.  For  as  leprous  Naaman,  after 
he  washed  in  Jordan,  had  new  clean  flesh  instead  of  his  old  rotten 
flesh,  even  so  such  as  are  Christ's,  and  are  led  of  his  spirit,  in  the 
places  of  their  ancient  vices,  "  hatred,  variance,  sedition,  envying, 
murder,"  &c.,  have  contrary  virtues,  as  "  love,  joy,  peace,  long- 
suffering,  gentleness,"  &c.  If  Job  blessed  God  for  a  wound  given, 
what  thanks  owe  we  to  God  for  our  wounds  healed,  and  our  sin 
forgiven.  "  Oh,  Dispensation  of  ineffable  mystery  !  the  unjust  sins 
and  the  just  is  punished ;  the  guilty  is  delinquent,  and  the  inno- 
cent is  scourged  ;  the  impious  offends,  and  the  pious  is  condemned  ; 
what  the  wicked  merits,  the  good  suffers ;  what  man  commits, 
God  sustains."    Augustine. 

Pro  servis  Dominus  moritur,  pro  sontibus  insons. 

Pro  asgroto  medicus,  pro  grege  pastor  obit. 
Pro  populo  rox  mactatur,  pro  milite  ductor; 

Pro  opere  ipse  opifex,  pro  honiine  ipse  Deus. 
Quid  servus,  sons,  regrotus,  quid  grex  populusque, 

Quid  miles,  quid  opus,  quid  homo  sol  vet  ?  Amet. 

"  The  master  dies  for  his  slaves,  the  guiltless  for  the  guilty, 
the  physician  for  his  patient,  the  shepherd  for  his  sheep  ;  the 
king  is  sacrificed  for  his  people,  the  chieftain  for  his  soldiers,  the 
workman  for  his  work,  God  himself  for  man.  What  return  shall 
be  made  by  the  servant,  the  guilty,  the  sick,  the  sheep,  the  people, 
the  soldier,  the  worker?  what  shall  man  pay  back  ?    Let  him  love." 


47 


714  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 


THE  EPISTLE. 

Galatiaxs  vi.  11 — "  Yet  see  how  large  a  letter  I  have  written 
unto  you  tvith  mine  own  hand,'*'  ^c. 

Prpfar'P  •  ^PfHno-  (  Saluters :  "  Paul  and  the  brethren,"  &c. 
down  the  1  Saluted  :  "  The  Churches  of  Galatia." 

[  Salutation :  "  Grace  be  with  you,"  &c. 


This  Epistle  to 
the  Galatians 
hath  three  prin- 
cipal parts :  A 


f  Doctrines  of  holy  faith:  from  verso  6, 
of  the  first  chapter,  unto  verse  13, 

Treatise:  concerning  -  ^^^  the  fifth  chapter. 

=   j  IyuIcs  ot  good  life :  from  verse  13,  of 
the  fifth  chaptei",  unto  verso  11,  of 
i     the  sixth. 


f  Insinuation :  "  You  see  how  large 
CoBclusion:    in  the  Text  I     a  letter  I  have  written,"  &c. 
read,whereinthreepoints-i^^'^7'^";'^*'°"=     ^^    "^^"^  ^^ 

are  to  be  considered  :  a     Kr  ?^  v^',  •     *^'  ,<  m,  r 

\  alediction  :  "  The  grace  of  our 

[    Lord,"&c. 

"  Ye  see  how  large."  Saint  Paul  insinuates  himself  into  the 
minds  of  the  Galatians  by  a  two-fold  argument.  First,  from  the 
"  largeness  of  his  epistle."  Secondly,  for  that  he  "  wrote  it  with 
his  own  hand."  Interpreters  have  construed  the  word  "  large," 
diversely.  The  plain  meaning  is,  that  he  never  wrote  so  long  an 
epistle  with  his  own  hand  unto  any  Church  as  unto  them.  He 
writ  indeed  to  Philemon  with  his  own  hand,  but  that  epistle  was 
exceeding  short,  in  comparison  of  this  ;  and  he  writ  larger  epistles 
unto  the  Churches  of  Corinth  and  Rome  ;  but  by  his  scribes,  and 
not  with  his  own  hand.  Wherefore,  seeing  this  letter  is  the  most 
long  and  large  that  ever  himself  penned,  it  ought  to  be  more  re- 
garded and  better  accepted ;  as  his  pains  were  greater  in  writing, 
our  diligence  should  be  greater  in  reading  and  observing  the 
same. 

"As  many  as  desire  with  outward  appearance."  Here  begins 
the  recapitulation,  in  which  our  Apostle,  like  a  good  orator,  artifici- 
ally repeats  all  those  things  he  would  have  especially  remembered 
in  the  whole  discourse ;  now  the  main  proposition  of  all  this  large 
letter  to  the  Galatians  is,  "  that  a  man  is  not  justified  by  circumci- 
sion, or  any  works  of  the  law,  but  by  the  faith  of  Jesus  Christ." 
The  which  is  all  one  with  his  assertion  here,  that  "  Christ  crucified," 
is  the  sole  means  of  our  salvation,  and  only  ground  of  our  spiritual 
rejoicing.  "Neither  circumcision,  nor  uncircumcision  availeth 
anything  at  all,  but  a  creature  renewed,"  i.  e.  endued  with  "faith 


THE   FIFTEENTH   SUNDAY  AFTER  TRINITY.  715 

■working  througli  love."  He  doth  accuse  therefore  such  as  obtrude 
another  Gospel,  an  opposite  doctrine,  but  bless  God's  Israel,  "  even 
as  many  as  walk  according  unto  this  rule." 

The  false  teachers  are  described  by  five  properties,  as  first, 
"  They  desire  with  outward  appearance  to  please  carnally." 
Secondly,  they  constrain  men  to  the  strict  observing  of  their  own 
devised  religion.  Thirdly,  the  mark  they  shoot  at  is  to  shun  storms 
and  "persecution  for  the  cross  of  Christ."  Fourthly,  "they  com- 
pel men  to  keep  that  law  which  they  will  not  observe  themselves." 
Fifthly,  they  pretend  God's  honour,  but  intend  only  their  own  vain 
glory,  "that  they  might  rejoice  in  your  flesh."  Others  reduce  these 
five  to  four :  flattery,  cowardice,  dissimulation,  boasting.  Others  to 
three :  first,  shunning  of  the  cross  :  secondly,  seeking  of  their  own 
glory :  thirdly,  teaching  of  that  themselves  understand  not.  All 
haply  may  be  referred  unto  their  hypocrisies  ;  for  notwithstanding 
their  fair  shows  and  outward  appearance,  they  seek  not  herein  their 
brethren's  good  and  God's  glory ;  but  their  own  honour  and  ease, 
that  they  might  have,  cum  dignitate  otium,  a  lordly  living  and  a 
lazy  life.  Such  churchmen  are  like  the  church  pinnacle,  pointing 
upward,  poising  downward. 

''  God  forbid  that  I  should  rejoice  but  in  the  cross  of  our  Lord 
Jesus  Christ."  Because  the  words  (s^^mj)  are  both  exceptive,  mak- 
ing the  sense  thus,  "  I  will  glory  in  nothing  but  in  the  cross  of 
Christ:"  and  exclusive,  "only  in  the  cross  of  Christ,  and  in  nothing 
else:"  I  subscribe  to  Augustine,  Chrysostom,  Jerome,  and  others 
who  construe  this  of  Christ's  all-sufficient  sacrifice  for  our  sins  on 
the  cross,  "  whereby  the  world  is  crucified  to  us,  and  we  to  the 
world,"  Christ  himself  being  "our  redemption,  wisdom,  righteous- 
ness :"  that  as  it  is  written,  he  that  glorieth  should  glory  in  the  Lord, 
and  make  boast  of  him  all  the  day  long,  as  it  is  Psalm  xxxv.  28. 

As  their  exposition  is  most  agreeable  to  the  letter,  so  most 
answerable  to  Paul's  intent :  as  if  he  should  have  written  thus, 
"Although  others  make  their  rejoicing  in  circumcision,  I  will  re- 
joice in  nothing  else  but  in  the  cross  of  Christ,"  which  abrogates 
circumcision.  And  well  he  might  speak  so,  for  that  in  Christ  cruci- 
fied are  hid  not  only  the  treasures  of  wisdom  and  knowledge,  Col. 
ii.  3,  but  of  fullness  and  grace,  John  i.  16,  and  of  every  spiritual 
blessing,  Eph.  i.  3.  In  a  Avord,  all  things  of  which  usually  men  boast, 
are  inChrist's  cross.  Doth  any  man  glory  in  wisdom  ?  Paul  desired  to 
"  know  nothing  but  Christ  crucified,"  as  being  assured,  that  this 
knowledge  is  eternal  life,  John  xvii.  3.  Doth  any  boast  of  riches 
and  honour?  by  Christ  all  true  believers  are  made  kings,  and  priests 


716  THE   OFFICIAL    CALENDAR    OF   THE    CHURCH. 

Apoc.  i.  6.  Doth  any  rejoice  in  liberty  ?  by  Christ  we  are  deliver- 
ed "from  the  bonds  and  hands  of  our  enemies,"  Luke  i.  74.  Doth 
any  delight  in  the  Prince's  favour  ?  behold  the  King  of  Kings  ac- 
cepteth  of  us  in  Christ.  All  men  desire  comfort  and  content,  and 
therefore  let  us  (as  Paul  here)  rejoice  in  Christ  crucified,  in  -whom 
only  we  are  complete,  and  by  whom  also  we  have  right  to  those 
things  which  eye  hath  not  seen,  ear  hath  not  heard,  neither  can 
the  heart  of  man  conceive. 

"  Brethren,  the  grace  of  our  Lord  Jesus  Christ  be  with  your 
spirit."  In  this  adieu  our  Apostle  concludes  his  Epistle  with  a 
great  emphasis,  every  word  being  a  strong  reason  to  confound  his 
adversaries,  opposing  first  our  Lord  Jesus  Christ  the  master  of  the 
house,  to  Moses  who  was  but  a  servant  in  the  house.  Secondly, 
the  grace  of  Christ  to  the  merit  of  inherent  righteousness,  insinuat- 
ing that  we  are  saved  by  grace,  freeing  us  from  circumcision  and 
other  works  of  the  Law.  Thirdly,  the  spirit,  which  is  the  object  of 
grace,  to  the  flesh,  in  which  the  enemies  of  Christ's  cross  gloried  so 
much.  And  lastly,  noting  in  the  word  brethren,  his  lowly,  but 
their  lordly  carriage  toward  the  Churches  of  Galatia.  The  brief 
of  all  is,  I  have  taught  you  Christ  purely,  delivering  unto  you 
wholesome  doctrine  touching  faith  and  good  manners.  I  have  en- 
treated you,  chidden  you,  threatened  you,  letting  pass  nothing 
which  I  thought  profitable  for  you.  I  can  say  no  more,  but  that  I 
heartily  pray  that  our  Lord  Jesus  Christ  would  bless  my  labours, 
and  govern  you  with  his  Holy  Spirit  for  ever.  See  the  Peace  of 
God  in  the  Liturgy. 


THE  GOSPEL. 

Matth.  vi.  24. — "  No  man  can  serve  two  masters.'" 

,  General  rule  :  "  No  man  can  perve  two  masters." 
t  Particular  instance:  "Ye  cannot  serve  God  and  mammon." 
This  Gospel  is  j  AVliereupon  is  inferred  that  M-e  may  not  be  cai-eful^"  Avhat  we 
parted  into  a  *>  shall  eat  or  drink,  but  that  wc  should  rather  seek  first  the 
/  kingdom  of  God,  and  the  ri/>;hteousness  thereof,  and  then  all 
V    these  things  shall  be  ministered  unto  us. 

"No  man  can  serve  two  masters."  There  is  no  rule  so  general 
but  hath  exceptions,  and  so  this  common  proverb  is  confined  within 
his  lists  and  limits,  as  interpreters  observe.  For  one  man  may 
serve  two  well  agreeing  masters  enjoying  the  same  thing,  as  the 
men  of  Tyrus  hewing  cedar  trees  out  of  Lebanon  for  the  Temple, 


THE   FIFTEENTH   SUNDAY   AFTER   TRINITY.  Y17 

served  both  Hiram  and  Solomon.  The  meaning  of  this  adage  is, 
that  no  man  at  one  time  can  serve  two  masters  enjoining  contrary 
duties.  As  for  example,  God  and  the  flesh  are  two  such  masters. 
"  I  see "  (saith  Paul)  "  another  law  in  my  members  rebelling 
against  the  law  of  my  mind  :  for  the  flesh  lusteth  against  the  spirit, 
and  the  spirit  against  the  flesh,  and  these  two  are  contrary  one 
to  the  other  :"  Gal.  v.  17.  "  We  cannot  serve  these  two,  but  we  must 
love  the  one  and  hate  the  other,  or  else  lean  to  the  one  and  de- 
spise the  other :"  we  must  be  servants  unto  God,  and  not  vassals 
unto  lust. 

Concupiscence  is  like  a  fire,  and  our  body  like  a  seething  pot. 
Now  the  pot  is  cooled  four  ways  especially  :  first,  by  taking  away 
some  of  the  fuel  under  the  pot :  even  so  the  less  we  drink  or  eat, 
the  lesser  is  the  heat  of  our  lust.  It  is  fasting  spittle  that  kills 
this  serpent;  howsoever  "  delectatio  venereorum  "  be  the  end,  yet 
gulling  is  the  matter  and  beginning  of  incontinence.  The  poets 
feigned  Venerem  natam  ex  exectis  Saturni  virilibus,  to  signify  that 
saturity  is  the  father  of  wantonness,  and  uncleanness  the  daughter 
of  surfeiting.  Sine  Cerere  et  Baccho,  friget  Venus  :  Lady  Venus 
dwells  at  the  sign  of  the  ivy  bush :  where  there  is  cleanness  of 
teeth,  usually  there  is  no  filthiness  of  body:  but  if  we  stuff"  our 
crops  like  cloak-bags,  making  our  mouths  as  tunnels,  our  throats  as 
wine-pipes,  our  bellies  as  barrels  ;  if  we  fill  them  full  of  strong 
drink  and  new  wine,  there  must  follow  some  vent,  according  to  that 
of  Jerome :  When  the  belly  is  distended  with  meats,  and  drunk 
with  wine,  incontinent  lust  ensues  ;  for  the  order  of  the  vices  is  the 
order  of  our  members. 

Secondly,  the  pot  is  cooled  by  stirring  of  it ;  so  the  furious  heat 
of  lust  is  much  abated  by  the  stirring  of  our  bodies,  and  exercising 
of  our  minds.  Unchaste  folly  for  the  most  part  is  begot  of  an 
idle  brain,  hatched  in  a  lazy  body. 

The  crab  fish,  when  as  the  oyster  doth  open,  flings  into  her  a  lit- 
tie  stone,  so  that  she  cannot  shut  herself  again,  and  so  the  crab 
devoureth  the  oyster.  Our  adversary  the  devil  is  like  the  crab, 
and  we  like  the  oyster,  if  he  finds  us  idle  and  gaping,  he  takes  his 
opportunity  to  confound  us.  Calvin  was  wont  to  say,  that  a  lazy 
life  was  of  all  others  most  tedious  unto  him.  And  every  generous 
spirit  resolves  as  Maximinus  :  "  Upon  that  by  which  I  become 
greater,  I  bestow  more  labour;  and  upon  whatever  I  bestow  more 
labour,  by  it  am  I  rendered  greater."  In  the  Holy  Bible  we  read 
that  Jacob  under  the  name  of  Esau,  which  signifieth  working,  ob- 
tained his  father's  blessing,  and  that  none  shall  receive  reward  at 


718  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

the  last  day,  but  such  as  have  been  labourers  in  the  Lord's  vine- 
yard ;  Matth.  xx.  8. 

Thirdly,  we  may  cool  the  pot  by  casting  cold  water  into  it :  in 
like  manner  abundance  of  tears  is  a  good  means  to  quench  outrage- 
ous flames  of  this  unruly  fire. 

Fourthly,  the  pot  is  cooled  by  taking  it  altogether  from  the  fire ; 
so  we  may  the  sooner  cool  this  hot  lust  which  so  boileth  in  us,  if 
we  shun  opportunities  and  occasions  of  sin.  St.  Paul  willeth  us  to 
resist  and  fight  against  other  vices,  but  as  for  fornication  he  saith, 
"flee  fornication,"  1  Cor.  vi.  18.  Cupid  is  a  boy,  therefore  his 
shoot  cannot  be  good;  and  blind,  therefore  his  aim  must  needs  be 
bad ;  he  can  hit  none  but  such  as  stand  right  afore  him,  and 
make  themselves  a  butt  for  his  arrows.  It  is  a  strange,  yet  a  true 
rule: 

"  Tu  fugiendo  fuga,  nam  fuga  sola  fuga  est." 
You  put  to  flight  by  flying. 

And  as  good  counsel — 

"  Ne  sedeas,  sed  eas :  ne  pereas,  per  eas." 

Sit  not  still,  but  haste  away, 
Lest  you  perish  by  delay. 

It  was  as  great  a  miracle  that  Joseph  in  his  mistress's  arms 
should  not  burn  with  lust,  as  it  was  for  the  three  children  to  walk 
in  the  firy  furnace  without  any  scorching.  Young  men  of  a  little 
flame  make  a  great  fire ;  whereas  the  fault  is  not  so  much  in  our 
years  as  in  ourselves.  For  Daniel  a  young  man  reproved  the  lasci- 
vious Elders  ;  Joseph  a  young  man  resisted  the  temptations  of  his 
own  mistress.  But  young  men  in  our  time  run  and  ride  to  the 
wood  for  fuel  to  make  the  fire  greater,  using  strange  cates  and  de- 
licates,  meats  and  medicines,  rather  poisons,  to  increase  the  flames 
of  concupiscence,  bragging  of  much  villainy  done,  yea  boasting  of 
more  than  was  done.  Such  a  gallant  Augustine  was  in  his  unruly 
youth,  until  Almighty  Grod  effectually  called  him  home  by  a  voice 
from  Heaven,  crying,  "Tolle  et  lege,  telle  et  lege  :"  Take  the  book 
and  read  :  and  taking  up  the  Bible,  the  first  text  he  lighted  on  was 
that  of  Paul's,  Rom.  xiii.  13  ;  ''Walk  honestly  as  in  the  day,  not  in 
gluttony  and  drunkenness,  neither  in  chambering  and  wantonness  ; 
but  put  ye  on  the  Lord  Jesus  Christ,  and  take  no  thought  for  the 
flesh  to  fulfill  the  lust  of  it."  After  this  Augustine  was  no  more 
servile  to  sin,  but  a  true  servant  unto  Christ :  he  now  understood 
my  text,  that  he  could  not  serve  two  masters,  God  and  the  lusts  of 
of  his  flesh. 


THE   FIFTEENTH   SUNDAY  AFTER  TRINITY.  719 

I  know  St.  Augustine  had  afterward  liis  infirmities,  as  himself 
confesseth  ingenuously  ;  but  he  was  not  given  over  "unto  wanton- 
ness, to  work  all  un cleanness  even  with  greediness."  It  is  true 
that  concupiscence  so  long  as  we  are  clothed  and  clogged  with 
flesh,  is  not  extinguished  thoroughly.  The  children  of  Judah  could 
not  cast  out  the  Jebusites,  but  they  dwelled  at  Jerusalem  until  this 
day.  Lust  is  a  very  Jebusite,  it  will  dwell  with  us  so  long  as  we 
dwell  in  houses  of  clay ;  the  best  man  living  may  confess  with 
Paul,  "  I  do  not  the  good  things  which  I  would,  but  the  evil  which 
I  would  not,  that  do  I."  Which  I  would  not,  I  do,  because  "  who- 
soever is  born  of  God  sinneth  not,"  absolutely,  with  plenary  con- 
sent: his  will  in  sinning  is  not  voluntas,  but  velleitas,  as  the  school 
distinguisheth.  A  mariner  in  a  tempest  doth  cast  his  goods  into 
the  water ;  a  true  man  assaulted  on  the  highway,  gives  his  purse  to 
the  thief,  yet  not  "with  full  consent ;  even  so  the  children  of  God  in 
the  sin  of  incontinence,  transgress  wittingly,  yet  with  reluctance 
afore,  and  repentance  after :  whereas  other  men,  in  a  reprobate 
sense,  both  approve  their  filthiness  afore  and  boast  of  it  after. 

I  speak  not  this  to  encourage  any  in  their  uncleanness.  God 
forbid.  Let  every  man,  in  the  fear  of  God,  use  the  means  afore 
prescribed  for  the  cooling  of  intemperate  lust  boiling  in  his  flesh, 
and  then  if  he  cannot  expel  this  Jebusite,  if  he  cannot  cast  out  this 
devil  by  fasting  and  prayer,  if  he  cannot  extinguish  this  outrageous 
fire  with  watery  tears,  let  this  be  his  comfort,  that  God  requires 
only  that  lust  be  not  our  "  master,"  that  it  "  reign  not  in  our 
mortal  bodies :"  Rom.  vi.  12.  The  Greek  fathers  observe  well 
upon  that  place,  that  Paul  said  not,  let  not  sin  tyrannise,  but 
"let  not  sin  reign."  Be  not  sin's  voluntary  soldiers,  in  "giving 
your  members  as  weapons  of  unrighteousness  unto  sin  ;"  but  if  ye 
be  sin's  prest  soldiers  against  your  will,  it  is  not  you  that  offend, 
"  but  the  sin  that  dwelleth  in  you."  Lust  may  command  as  a 
tyrant,  and  yet  we  may  perform  good  service  to  God ;  but  if  we 
submit  ourselves  unto  it  as  our  king,  if  we  suffer  it  to  reign,  making 
our  members  servants  to  uncleanness  and  iniquity,  then  assuredly 
lust  is  our  lord  and  love,  for  my  text  must  be  true,  "No  man 
can  serve  two  masters.'' 

As  God  and  the  flesh,  so  God  and  the  devil  are  two  contrary 
masters ;  for  the  one  is  truth  itself,  '*  I  am  the  way  and  the 
truth,"  John  xiv.  6;  the  other  is  a  "liar,  and  the  father  thereof," 
John  viii.  44  ;  so  that  all  such  as  speak  the  truth  from  their  heart, 
dwell  in  God's  tabernacle,  Psal.  xv.,  but  such  as  delight  in  lying 
are  fit  for  the  devil's  service. 


720  THE    OFFICIAL   CALENDAR    OF   THE   CHURCH. 

The  servant  of  God  often  utters  that  ^Yhich  is  false,  and  yet  he 
is  verax,  for  tliat  he  thought  it  had  been  true  ;  and  the  devil's 
servant  sometime  speaks  the  truth,  and  yet  he  is  mcndax,  for  that 
he  thought  it  to  be  false,  as  Augustine  and  Lombard  have  well 
observed. 

Thou  mayest  easily  discern  by  this  cognizance,  to  what  master 
the  servant  of  servants  and  his  retinue  belong,  namely,  to  Don 
Beelzebub,  the  mint  master  of  equivocation  and  forgery. 

As  God  and  the  flesh,  and  God  and  the  devil,  so  to  give  Christ's 
instance,  God  and  the  world  are  two  contrary  masters.  Our  bles- 
sed Saviour  saith,  peremptorily,  "  Ye  cannot  serve  God  and 
mammon."  He  doth  not  say,  ye  cannot  have  God  and  mammon; 
for  Mary  and  Martha  may  dwell  together,  righteousness  and 
riches  may  stand  together ;  but  ye  cannot  serve  God  and  mam- 
mon ;  for  he  that  is  the  servant  of  God  must  be  the  master  of 
his  money. 

Almighty  God  is  by  right  and  in  deed  a  Lord  of  all  things,  of 
all  men  especially.  For  (as  Divines  observe)  God  is  not  called 
Lord  in  the  Scripture  till  he  created  man.  "  In  the  beginning 
God  created  the  heaven  and  the  earth,  and  God  said.  Let  there  be 
light,"  &c.  ''Again,  God  said.  Let  there  be  a  firmament,''  &c. ; 
but  after  man  once  was  made,  the  text  often  calleth  him  Lord ; 
"  The  Lord  God  made  the  man  of  the  dust  of  the  ground,  and  the 
Lord  God  planted  a  garden  eastward,  and  the  Lord  took  the  man, 
and  put  him  in  the  garden  of  Eden,  commanding  him,  and  saying, 
thou  shalt  eat  freely,"  &c.  We  must  therefore  serve  none  but  this 
"  one  Lord,  first  seeking  his  kingdom,"  making  him  our  master, 
and  mammon  our  servant ;  for  if  we  serve  God  most,  and  seek  his 
kingdom  "  first,"  respecting  his  glory  and  honour  afore  all  other 
things,  above  all  other  things,  then  all  other  things,  as  Christ 
promiseth  here,  which  are  necessary  for  us,  "  shall  be  ministered 
unto  us."     See  Epist.  Third  Sunday  after  Trinity. 

Thus  I  have  showed  how  no  man  can  serve  two  masters,  as  two, 
but  as  one.  For  every  man  is  either  a  willing  or  unwilling  servant. 
If  willing,  "he  shall  hate  the  one,  and  love  the  other;"  if  un- 
willing, "  he  Avill  endure  the  one,  and  despise  the  other."  And 
yet,  as  I  said  in  the  beginning,  one  man  may  serve  divers  masters 
at  divers  times,  albeit  they  require  divers,  yea,  contrary  service. 
Matthew,  sometime  an  instrument  of  Satan,  afterward  Christ's 
Apostle.  Solomon  sometime  serving  God,  sometime  serving  his 
lusts.  The  blessed  thief,  servant  to  the  world  in  his  life,  was  the 
child  of  God  at  his  death.     All  sin  is  either  a  thought,  word,  or  a 


THE   FIFTEENTH   SUNDAY  AFTER  TRINITY.  721 

deed,  against  the  Divine  law.  Who  did  ever  offend  in  thought 
more  than  Paul,  "  breathing  out  threatenings  against  the  disciples 
of  the  Lord  ?"  Who  did  ever  offend  in  word  more  than  Peter, 
forswearing  his  own  master  ?  Who  did  ever  offend  more  in  deed 
than  David,  who  bound  two  great  sins  together,  adultery  and 
murder  ?  And  yet  the  God  of  compassion,  and  father  of  mercy, 
retained  all  these  sinners  again  in  his  service.  The  which  examples 
are  recorded  in  Holy  Bible,  partly  for  instruction  of  such  as  stand, 
and  partly  for  the  consolation  of  such  as  are  fallen.  If  Noah 
was  drowned  himself  with  wine,  who  foretold  the  drowning  of  the 
world  with  water ;  if  Samson  the  strongest  was  overcome  by  the 
weaker  vessel ;  if  Solomon  the  most  wise  committed  folly,  "  let 
him  that  thinketh  he  standeth,  take  heed  lest  he  fall."  Again, 
these  things  are  registered  in  Scripture  for  the  comfort  of  such  as 
have  fallen  already.  Did  God  forgive  Lot's  incest  ?  Paul's  butcher- 
ing of  the  saints  ?  Aaron's  idolatry  ?  then  a  weak  conscience  from 
these  premises,  and  upon  God's  gracious  promises,  may  conclude, 
my  sins  are  no  greater,  and  God's  mercy  can  be  no  less. 

When  Theodosius  excused  a  foul  act,  because  David  had  done 
the  like,  St.  Ambrose  made  this  answer.  Qui  secutus  es  errantem, 
sequere  poenitentem.  Hath  thy  mouth  blasphemed  with  Peter  ?  let 
thine  eyes  then  weep  with  Peter.  Either  thou  must  be  a  Sodomite, 
or  a  Ninevite ;  a  Sodomite  suffering  for  sin,  or  a  Ninevite  repenting 
for  sin.  "Yet  forty  days,  and  Nineveh  shall  be  destroyed:" 
Jonas  iii.  4.  Nineveh  was  overthrown,  and  yet  not  overthrown,  as 
St.  Jerome,  sweetly,  "  It  was  overthrown  by  sin,  but  builded  up 
again  by  repentance."  Let  us  not  look  to  Sodom,  but  set  our  eyes 
on  Nineveh  ;  for  if  we  will  resist  our  spiritual  enemy,  we  must  arm 
ourselves  with  sack-cloth,  and  put  on  head-pieces  of  ashes.  If  we 
mean  to  serve  but  one  master  only,  let  us,  renouncing  all  other 
services,  instantly  with  all  haste,  and  with  all  our  heart,  turn  to  the 
Lord  our  God.  "  It  is  sufficient  that  we  have  spent  the  time  past 
after  the  lust  of  the  Gentiles,  in  wantonness,  gluttony,  drunken- 
ness," &c.  Let  us  now  spend  "  as  much  time  as  remaineth  in  the 
flesh,  after  the  will  of  God.  It  is  a  monstrous  absurdity,  that  serv- 
ing but  two  masters  all  our  life,  we  should  sacrifice  the  best  of  our 
days  unto  the  worst,  and  then  offer  up  the  worst  of  our  days  unto 
the  best.  Again,  let  us,  I  beseech  you,  repent  with  all  your  heart 
thoroughly,  "  pour  out  thy  soul  like  water  before  the  face  of  our 
Lord."  If  thou  pour  out  milk,  the  colour  remaineth  in  the  pan ; 
if  wine,  the  scent  remaineth  in  the  vesssl ;  if  honey,  some  taste  re- 
maineth in  the  pot.     He  therefore  must  not  pour  out  his  heart  like 


722  THE   OFFICIAL   CALENDAR    OF   THE    CHURCH. 

milk,  lest  he  be  known  still  by  his  colour ;  nor  like  wine,  lest  he 
smell  of  wicked  imaginations ;  nor  like  honey,  lest  he  keep  a  smack 
of  his  old  tricks ;  but  like  clean  water,  that  no  taste,  or  smell,  or 
colour  may  remain.  If  mammon  be  thy  master,  observe  him ;  if 
God  be  thy  Lord,  follow  him ;  halt  not  between  two  opinions  ;  sit 
not  upon  two  stools  ;  lie  not  down  between  two  burthens  ;  serve 
not  two  masters  ;  "  either  you  must  hate  the  one  and  love  the  other, 
or  else  lean  to  the  one  and  despise  the  other." 

Preached  at  Paul's  Cross,  February  8,  Anno.  1600 ;  the  very 
same  hour  that  Robert,  Earl  of  Essex,  entering  the  city  with  his 
unfortunate  troop,  found,  by  woful  experience,  the  words  of  my 
text  true,  that  "no  man  can  serve  two  masters." 


THE  EPISTLE. 

Ephes.  iii.  13. — '^'^  I  desire  that  ye  faint  not,  because  of  my  trihu- 

laito)is,"  ^c. 

One  to  men :  "  I  desire  that  ye  foint  \  ^/"'^  =  ^'^''  *^^^f  "  1^"^" 


This  Epistle  con- 
taincth  a  double 
request  of  Paul: 


not,  because  of  my  tribulations:"-   A  ^  T     r        xi.  . 

And  that  in  respect  of  the  Consequent:     for    that 

•^  (^      it  13  your  praise. 

f Petition:    "I  bow  my   knees 
Another  to  God  :  "For  this  j    unto  the  Father,"  &c. 
cause,"  &c.,  consisting  of  a  I  Thanksgiving:      "Unto     him 
1^   that  is  able,"  &c. 

"  That  I  suffer  for  your  sakcs."  An  argument  from  the  cause 
of  his  affliction ;  as  if  he  should  say,  Ye  men  and  brethren  of 
Ephesus  are  both  "efficient"  and  "final"  cause  "that  I  suffer," 
and  therefore  no  reason  that  "  ye  should  faint  because  of  my  tribu- 
lation." Efficient,  being  a  prisoner  in  Rome  for  the  Gospel,  even 
for  that  doctrine  which  I  taught  you.  Final,  enduring  this  prison- 
ment  for  your  good,  and  example,  that  ye  likewise  may  continue 
constant  in  the  sincere  profession  of  Christianity.  Paul  then  suf- 
fered not  for  his  own  fault,  nor  yet  for  their  faction  ;  it  was  only  for 
defending  the  truth,  even  for  preaching  "  Christ  crucified,  unto  the 
Jews  a  stumbling  block,  and  unto  the  Grecians  foolishness."  And 
therefore  such  as  subscribe  to  the  confession  of  our  Church,  ac- 
knowledging all  our  articles  of  religion  orthodoxal  and  pure,  cannot 
in  suffering  a  little  cross  for  certain  questions  about  matters  of  in- 
differency,  gain  to  themselves  or  their  followers  any  true  glory.  If 
the  daily  martyred  Bishop  Farrer,  or  that  vigilant  pastor,  Bishop 


THE   SIXTEENTH   SUNDAY  AFTER   TRINITY.  723 

Hooper,  had  sacrificed  tlieir  lives  in  the  quarrel  against  clerical 
habits,  and  other  comely  ceremonies  enjoined  by  their  religious 
sovereign,  King  Edward  the  First,  judicious  Fox  would  never  have 
numbered  them  among  the  glorious  martyrs  of  Christ.  I  say  then 
unto  such  as  boast  of  their  persecution  in  this  kind,  not  for  the 
body,  but  only  for  the  swaddling  clouts  of  holy  religion,  as  Paul 
once  to  the  Corinthians  in  another  case,  "your  rejoicing  is  not 
good."     See  Epist.  2nd  Sunday  after  Easter. 

"Which  is  your  praise."  This  clause  maybe  referred  (as  in- 
terpreters observe)  both  to  Paul's  affliction  and  their  perseverance. 
To  Paul's  affliction,  it  is  your  glory  that  ye  have  such  a  pastor  as 
is  "  the  prisoner  of  Jesus  Christ"  in  "  bonds,"  not  for  any  scanda- 
lous crime,  but  for  conscience  towards  God,  even  for  "preaching 
among  the  Gentiles  the  unsearchable  riches  of  Christ,"  as  it  is 
verse  8  of  this  present  chapter.  Tribulations  for  the  Gospel  "  are 
the  marks  of  the  Lord  Jesus,"  in  which  our  apostle  took  great 
pleasure,  being  more  proud  of  his  iron  fetters  than  a  bragging 
courtier  of  his  golden  chain.  If  they  be  blessed  who  die  in  the 
Lord,  how  blessed  are  they  who  die  for  the  Lord  ?  Their  deaths 
are  not  mortes,  but  immortalitates.  As  Julian  honoured  all  those 
who  were  slain  in  his  war,  so  Christ  and  his  Church  honour  such  as 
are  martyred  in  the  Lord's  battle.  Right  dear  in  the  sight  of  the 
Lord  is  the  death  of  his  saints,  undergoing  in  Christ's  cause  Christ's 
cross. 

"For  this  cause  I  bow  my  knees  unto  the  Father  of  our  Lord 
Jesus  Christ."  As  if  he  should  say,  because  you  cannot  do  this  of 
yourselves,  I  pray  for  it,  and  that  not  coldly,  but  earnestly,  "  bow- 
ing my  knees  unto  him  that  is  able  to  do  exceeding  abundantly 
above  all  that  we  can  ask  or  think,"  to  the  Father  of  mercies  and 
God  of  all  grace,  '"'  from  whom  cometh  every  good  and  perfect  gift." 
Yet  not  to  God  simply,  but  to  God  "  as  the  Father  of  our  Lord 
Jesus  Christ,"  in  whom  he  is  well  pleased.  To  him  I  make  my 
request,  able,  because  God,  willing,  because  the  Father  of  Christ, 
to  hear  me  and  help  you. 

"  That  he  would  grant  you  according  to  the  riches  of  his  glory." 
Distinguish  these  petitions,  in  the  first  whereof  observe  these  five 
circumstances  especially  : 

1.  Who  doth  give?     "The  Father  of  our  Lord  Jesus  Christ." 

2.  What  ?     "'  That  ye  may  be  strengthened  with  might." 

3.  Out  of  what  coiFer?     "  Out  of  the  riches  of  his  glory." 

4.  By  what  instrument?     "  By  his  Spirit." 

5.  In  what  part  ?     "  In  the  inner  man." 


724  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

The  word  grant  or  give  doth  exclude  human  merit,  and  shows 
that  our  perseverance  proceeds  only  "  from  the  riches  of  God's 
glory,"  which  our  Apostle  calleth  in  the  second  chapter  of  this 
epistle,  verse  7,  "exceeding  riches  of  his  grace."  It  may  be  thus 
expounded  :  It  is  not  for  a  great  man  of  an  opulent  fortune  to  give 
sparingly,  wherefore  God,  out  of  "the  riches  of  his  glory,"  giveth 
unto  all  men  liberally,  "for  if  he  spared  not  his  own  son,  but  gave 
him  for  us  all  to  death,  how  shall  he  not  with  him  give  us  all  things 
also  ?" 

"That  ye  may  be  strengthened."  Here  we  may  learn  that  the 
Church  of  God  militant  on  earth  is  not  in  her  full  strength,  it  is 
alway  growing  and  increasing  more  and  more;  we  may  profit,  but 
we  cannot  be  perfect  till  this  corruption  hath  put  on  incorruption. 
The  most  resolute  soldier  in  the  spiritual  war,  hath  every  day  need 
to  be  strengthened,  and  that  with  might :  because  we  fight  not 
against  weaklings,  but  "against  powers  and  spiritual  potentates  in 
high  places,"  Eph.  vi.  12.  Our  adversaries  are  so  mighty  that  we 
cannot  overcome  them,  except  the  Spirit  of  God,  which  is  the  spirit 
of  fortitude,  strengthen  us  in  the  inner  man,  that  is,  in  the  soul, 
that  albeit  our  body  which  is  "  our  outward  man,  perish,"  yet  our 
spirit,  which  is  "  the  inward  man,  may  be  renewed  daily."  He  doth 
not  pray  for  the  wealth  of  the  world  or  health  of  the  body,  which 
afi'ord  comfort  outwardly :  but  he  desireth  upon  his  bowed  knees, 
the  Father  of  our  Lord  Jesus  Christ,  that  his  Ephesians  may  have 
found  inner  parts,  as  it  is  in  the  Psalm,  "  all  glorious  within  :"  it  is 
then  an  idle  conceit  to  think  that  a  pastor  benefits  his  people  more 
by  a  little  skill  in  physic  and  law,  than  by  a  great  deal  of  divinity; 
for  having  charge  of  their  souls,  and  not  of  their  bodies  or  goods, 
he  must  especially  labour,  that  the  inner  man  may  be  strengthened 
with  might  against  our  adversary  the  devil. 

"  That  Christ  may  dwell  in  your  hearts  by  faith,  that  ye  being 
rooted  and  grounded  in  love."  These  three  metaphors  of  our  Apos- 
tle, dwell,  rooted,  grounded,  are  most  emphatical,  and  pertinent  to 
his  purpose ;  the  faithful  arc  God's  house,  Christ  therefore  doth  not 
only  sup  with  them  as  a  guest,  but  dwell  with  them  as  head  of  the 
family. 

Such  as  are  grounded  in  faith,  and  rooted  in  love,  continue  sted- 
fast  in  their  profession  in  the  midst  of  all  afflictions  and  persecu- 
tions for  the  Word. 

"  Might  be  able  to  comprehend  with  all  saints,  what  is  the 
breadth,  length,  depth,  and  height."  The  plain  meaning  of  these 
words  is,  that  our  redemption  is  a  great  mystery.     To  know  Christ 


THE   SIXTEENTH   SUNDAY   AFTER   TEINITT. 


12t 


crucified  is  the  breadth,  length,  heighth,  depth,  of  all  our  knowledge, 
in  comparison  whereof  all  other  things  are  to  be  reputed  as  dung 
and  dross.  Some  trouble  themselves  and  others  about  round  and 
square,  long  and  short,  black  and  white,  spending  the  strength  of 
their  wits  in  examining  the  lawfulness  or  unlawfulness  of  certain 
ceremonies  used  in  the  Church  of  England :  whereas  if  they  were 
grounded  in  faith,  and  rooted  in  love,  they  would  endeavour  rather 
to  comprehend  with  all  saints,  what  is  the  breadth,  length,  depth, 
heighth  of  Christ's  love  towards  us,  and  in  fine,  to  be  fulfilled  with 
all  fulness  which  cometh  of  God. 

He  which  hath  Christ,  hath  all  things  absolutely  complete  to  per- 
fection ;  I  pray  therefore  not  that  ye  may  be  fully  God,  but  that  ye 
may  be  full  of  God,  full  of  his  grace  with  all  the  living  Saints  in 
this  world,  and  full  of  his  glory  with  all  the  Saints  departed  in  the 
world  to  come,  that  ye  may  so  faithfully  serve  God  here,  as  that  ye 
may  fully  see  God  hereafter,  even  face  to  face. 

Motive:  God's  abundant  liberality,  being  able  and 
willing  to  give  more  things,  and  more  plentifully 
than  either  "  we  do  ask,  or  think.'' 
Matter :  "  Be  praise,"  or  glory. 

Place :  "  In  the  congregation,"  as  being 
God's  Tabernacle,  dedicated  to  prayer 
and  praise,  knowing  and  partici- 
pating God's  unsearchable  riches  in 
Christ.  Other  assemblies  have  their 
beginning  and  end,  but  the  Church  is 
the  pillar  of  truth,  against  which  hell 
gates  are  not  able  to  prevail.  The 
Church  then  enduring  for  ever  and 
ever,  only  can  and  will  honour  God 
ever  and  ever. 

Person  :  by  whom  our  thanks  are  con- 
veyed unto  God,  by  Jesus  Christ,  as 
being  the  Mediator  between  God  and 
man,  by  whom  alone  the  graces  of 
God  descend  down  to  us,  and  our 
prayers  ascend  up  unto  God. 

Time  :  "  Throughout  all  generations," 
&c. 

For  as  the  mercies  of  God  towards  us  are  forever  and  ever :  in 
like  manner  our  praises  to  him  ought  to  be  forever  and  ever.  See 
the  conclusion  of  the  Pater  Foster  in  the  Liturgy. 


"  Unto  him  that  is  able." 
In  this  thanksgiving  of 
our  Apostle,  three  points  -^ 
are  considerable,  name 
ly,  the 


Manner  in 
respect  of  ^ 


726 


THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 


THE  GOSPEL. 


Luke  vii.    11. — ''  And  it  fortuned  that  Jesus  went  into  a  city 

called  Nain,"  ^e. 


This  Gospel  is  an 
emblem  of  the 


^Miseries  of  man:  In  this  afflicted 
woman  accompanying  her  child, 
and  that  a  son,  and  that  her 
only  son,  to  his  grave,  dying  in 
the 


Mercies  of  God : 
Christ,  who  did 
the  distressed  in 


In 

pity 


Spring  of  his  youth, 
even  at  that  age  when 
he  was  most  able  to 
comfort  her. 

Winter  of  her  widow- 
hood,  when   she    did 
most  want  him. 
"  He  had   compassion 


Thought, 

on  her." 
Word,  "Weep  not." 
Deed,  "  He  raised  the  dead,  and 

delivered  him  to  his  mother." 


"Behold,  there  was  a  dead  man  carried  out."  The  word  ''' be- 
hold" in  the  Scriptures  is  like  a  hand  in  the  margin  of  a  book, 
pointing  out  alway  some  remarkable  thing,  and  it  is  here  like  that 
hand  Balthazzar  saw  writing  upon  the  walls  of  his  palace,  for  as 
that  forewarned  him  of  his  utter  ruin,  so  this  admonisheth  us  of 
our  last  end,  "  Behold  a  dead  man  carried  out."  This  dead  man 
was  a  young  man.  It  is  worth  our  observing,  that  Christ,  in  the 
Gospel,  is  said  to  raise  none  from  the  dead  but  only  such  as  were 
young  :  as  the  daughter  of  Jairus,  being  about  twelve  years  of  age ; 
Lazarus,  Epiphanius  reports  about  the  age  of  thirty ;  and  in  my 
textj  a  young  son  of  a  widow. 

"  Which  was  the  only  son  of  his  mother,  and  she  was  a  widow.'' 
God  is  a  father  of  the  fatherless,  and  defendeth  the  causes  of 
widows.  Elijah  in  a  great  famine,  by  God's  appointment,  relieved 
the  widow  of  Zarephath ;  and  Elizeus,  even  by  the  same  divine 
goodness,  increased  another  distressed  widow's  oil,  2  Kings,  iv. 
Peter,  Acts  ix.  comforted  a  whole  congregation  of  weeping  widows, 
in  raising  Dorcas  again  from  the  dead.  And  Christ  here  took  pity 
on  the  deep  "  sighing  "  of  a  widow.  By  which  all  men  may  learn, 
magistrates  especially,  "  to  judge  the  fatherless,  and  defend  the 
widow  ;"  not  only  when  the  widow  doth  importunely  call  and  cry, 
"  Bo  me  justice,"  Luke  xviii.  8,  but  even  while  she  doth  hold  her 
peace. 

"  Weep  not."  Abraham,  the  father  of  the  faithful,  bewailed  his 
dead  wife  Sarah ;  Joseph,  a  holy  man  of  God,  mourned  many  days 
for  his  father  Jacob  ;  all  the  people  for  Moses  ;  and  Christ  himself 
for  Lazarus.    His  "  weep  not,"  then,  is  not  a  prohibition  forbidding 


THE   SEVENTEENTH   SUNDAY   AFTER   TRINITY.  727 

at  funerals  all  "vreeping,  but  an  inhibition  only  forbidding  too  much 
weeping,  that  she  should  not  be  sorry  ''  for  the  dead,  as  they  which 
have  no  hope."  As  if  he  should  have  said  unto  her,  as  he  did  in 
the  like  case  to  Martha,  John  xi.  25  :  "I  am  the  resurrection  and 
the  life,  "whosoever  believeth  in  me,  though  he  were  dead,  yet  shall 
he  live."  "  I  wound  and  make  whole ;  bring  down  to  the  grave,  and 
raise  up  again."  And  his  works  are  correspondent  to  his  words  : 
"He  came  nigh  and  touched  the  coffin,  and  said,  Young  man,  I  say 
unto  thee,  arise,  and  he  that  was  dead  sat  up,  and  began  to  speak, 
and  he  delivered  him  unto  his  mother."  In  which  he  showed  him- 
self to  be  very  God  and  man  in  walking  with  his  disciples  ;  in  talking 
with  this  widow,  coming  nigh  to  the  gate  of  the  city,  touching  the 
coffin,  a  very  man  ;  in  raising  the  dead,  and  making  him  to  sit  up 
and  speak,  (not  as  the  prophets  and  apostles  in  another's  name,  but 
by  his  own  power  in  a  commanding  fashion,  "  I  say  to  thee,  young 
man,  arise,")  to  be  God,  even  the  Lord  of  life :  Acts  iii.  15. 

About  the  fall  of  the  leaf,  men  ordinarily  be  more  subject  to 
sickness  and  mortality  than  at  other  times  of  the  year,  wherefore 
the  Church  hath  allotted  fitly  this  Scripture  for  this  season,  as  a 
sick  man's  salve  to  comfort  us  against  diseases  and  death.  Intimat- 
ing that  Christ  is  the  only  health  of  all  the  living,  and  everlasting 
life  of  all  such  as  die  in  him. 


THE  EPISTLE. 

Eph.  iv.  1. — ^^  I  (ivliich  am  a  prisoner  of  the  Lord)  exhort  you,  that 
ye  ivalh  ivorthy  of  the  vocation  wheretvith  ye  arc  called,"  ^-c. 

After  sundry  dogmatical  conclusions,  touching  matters  of  holy 
faith,  in  the  three  former  chapters,  our  apostle  comes  now  to  pa- 
thetical  exhortations  concerning  good  manners  in  this  present,  be- 
seeching his  Ephesians  in  general  "  to  walk  worthy  of  the  vocation 
whereunto  they  were  called  ;"  in  more  particular,  "to  support  one 
another  through  love,  keeping  the  unity  of  the  spirit  in  the  bond 
of  peace."  Pressing  this  one  point  with  seven  arguments  in  our 
text : 

1.  There  is  but  "  one  body." 

2.  But  "  one  spirit." 

3.  But  "one  hope." 

4.  But  "one  Lord." 

5.  But  "one  faith." 

G.  But  "  one  baptism.'' 


728  THE    OFFICIAL   CALENDAR   OF   THE   CHURCH. 

7.  But  "  one  God  and  father  of  all,  wliicli  is  above  all,  and 
through  all,  and  in  you  all."  As  if  he  should  argue  thus :  if  the 
Church,  your  mother,  be  but  one  ;  "  God,"  your  Father,  but  one  ; 
Christ,  your  Lord,  but  one  ;  the  Holy  Spirit,  your  comforter,  but 
one  ;  if  your  hope  but  one  ;  faith  one  ;  baptism  one  ;  I  see  no  cause 
Avhy  you  should  not  live  together  and  love  together  all  as  one,  en- 
deavouring to  keep  the  unity  of  the  spirit  through  the  bond  of 
peace. 

First,  there  is  but  "  one  body  :"  that  is,  one  Church  ;  for  albeit 
there  be  threescore  queens,  and  fourscore  concubines,  and  the  num- 
ber of  damsels  be  without  number,  yet  as  Solomon  speaks  in  the 
person  of  Christ,  "  my  love,  my  dove  is  alone."  One,  not  as  tied 
unto  any  one  plac-e,  much  less  to  any  one  person.  The  Donatists, 
in  the  days  of  Augustine,  ■would  have  tied  the  Church  to  Cartenna 
in  Africa.  The  papists,  in  our  time,  tie  the  Church  to  Rome,  in 
Italy.  Contradicting  herein  the  Creed,  in  which  the  Church  is 
styled  catholic  ;  that  is,  universal,  extended,  (as  Chrysostom 
notes  upon  my  text)  to  all  places,  and  all  times,  and  as  Bellarmine, 
more  fully,  to  all  faithful  persons,  not  only  those  which  are  now  liv- 
ing, but  also  those  which  have  been  from  the  beginning,  and  shall 
be  to  the  world's  end. 

"  One  spirit."  St.  Paul  saith,  1  Cor.  xiii.  that  there  are  "  diversi- 
ties of  gifts,  but  one  spirit."  To  one  is  given  by  the  spirit,  the 
word  of  wisdom  ;  to  another,  the  word  of  knowledge,  by  the  same 
spirit ;  to  another  is  given  faith,  by  the  same  spirit ;  to  another, 
the  gift  of  healing,  by  the  same  spirit ;  to  another,  prophecy ;  to 
another,  discerning  of  spirits  ;  to  another,  interpretation  of  tongues  ; 
all  these  worketh  one  and  the  same  spirit,  dividing  to  every  man  as 
he  will. 

"  One  hope."  As  the  Decalogue  teacheth  how  to  love,  and  the 
Creed  how  to  believe,  so  the  pater  noster  how  to  pray.  Showing 
us  exactly  what  we  must  hope  and  desire,  namely,  first  God's  glory, 
for  that  is  alpha  and  omega,  the  first  thing  we  must  ask,  "  Hallowed 
be  thy  name,"  and  the  last  thing  we  must  perform,  "  for  thine  is 
the  kingdom,  the  power,  and  the  glory."  Now,  concerning  our  own 
good,  we  desire  and  hope  for  especially  the  kingdom  of  heaven, 
"  Thy  kingdom  come."  On  which  all  other  petitions  depend,  for 
we  pray  "  thy  will  be  done"  for  this  end  only,  that  we  may  be 
subjects  in  his  kingdom  of  grace,  and  saints  in  his  kingdom  of 
glory.  And  his  will  is  done  by  depending  on  his  might  and  mercy, 
for  things  temporal  and  spiritual :  in  regard  to  the  one,  we  pray, 
"  give  us  this  day  our  daily  bread  ;"  and  for  the  other,  "  forgive 


THE   SEVENTEENTH    SUNDAY  AFTER   TRINITY.  729 

US  our  trespasses,  lead  us  not  into  temptation,  deliver  us  from  evil." 
And  by  consequence,  God's  kingdom  is  the  centre  of  all  our  wishes, 
and  total  sum  of  all  our  hopes.  And  because  the  wise  man  ever 
begins  at  the  end,  our  great  Doctor  hath  enjoined  in  things  con- 
cerning ourselves  to  beg  this  first  of  all,  which  is  indeed  the  end  of 
all.  Seeing  then  all  of  us  walk  in  one  way,  all  of  us  have  one 
guide  in  the  way,  all  of  us,  when  we  come  to  our  journey's  end,  ex- 
pect one  and  the  same  reward,  it  is  very  meet  all  of  us  should  en- 
deavour to  keep  the  unity  of  the  spirit  in  the  bond  of  peace. 

"  One  Lord."  It  is  reported  by  Suetonius,  that  the  emperor  Ca- 
ligula took  off  the  head  of  his  great  god  Jupiter,  and  set  on  another 
of  his  own.  The  Papists,  in  their  interpretations  and  glosses,  have 
smitten  off  Christ  Jesus,  the  only  head  of  the  Church,  and  have  set 
on  the  Pope.  Suppose  (for  thought  is  free,  and  impossibilities  may 
be  supposed),  I  say,  suppose  St.  Peter  was  Pope,  and  the  other 
eleven  apostles  his  cardinals,  as  Joannes  de  Turrecremata  doth 
avow.  Suppose  he  was  at  Rome  ;  suppose  he  was  Bishop  of  Rome ; 
suppose  the  Pope  succeeds  him  more  lawfully  than  the  Patriarch  of 
Antioch,  (all  of  which  a  Protestant  will  not  grant,  and  they  cannot 
prove)  yet  I  would  fain  learn  of  a  school  papist,  who  was  this  one 
Lord  and  one  head  of  the  Church  after  the  death  of  St.  Peter  im- 
mediately. Whether  Linus,  or  Cletus,  or  Anacletus,  or  Clemens : 
these  are  four  good  men  and  true ;  let  them  choose  whom  they 
will. 

Clemens  Romanus,  an  old  new  father,  whom  the  learned  conceive 
to  be  the  Pope's  own  child,  writes  in  his  Apostolical  Constitutions 
evidently  that  Linus  was  the  first  Bishop  of  Rome,  made  by  St. 
Paul ;  and  that  Clemens,  after  the  death  of  Linus,  was  the  second, 
ordained  by  Peter.  If  this  relation  be  true,  the  Pope  sits  not  in 
the  chair  of  Peter,  but  in  the  seat  of  Paul ;  for  he  created  the  first 
Pope.  Franciscus  Turrianus,  in  his  Apologetical  Annotations  upon 
the  text  of  Clemens,  answereth  that  Linus  was  not  Bishop  of  Rome, 
but  only  Lord  Suffragan  or  Vicar-General,  executing  Episcopal  ju- 
risdiction in  St.  Peter's  non-residence.  The  like  is  recorded  of 
Cletus,  by  Marianus  Scotus  in  the  life  of  Peter.  But  by  their  good 
leave  the  Roman  j\Iartyrology  makes  both  Linus  and  Cletus,  Bishops 
of  Rome.  And  Cardinal  Baronius,  in  his  Annotations  upon  these 
several  martyrdoms,  and  in  his  Ecclesiastical  Annals,  torn.  1,  main- 
tains against  all  comers,  that  Linus  was  the  first,  Cletus  the  second, 
and  Clemens  the  third  Bishop  of  Rome  after  St.  Peter.  Cgesar 
Baronius,  in  the  same  place,  thinks  that  Cletus  and  Anacletus  were 
all  one  ;  but  Cardinal  Bellarmine  contradicts  him,  and  shows,  by 

48 


730  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

divers  reasons  accurately  that  tliey  y\-ere  two.  And  indeed  this 
lloinan  Calendar  alloteth  Anacletus  a  festival  upon  the  13th  of  July, 
and  Cletus  another  upon  the  2Gth  of  April.  Whereupon  Triten- 
hemius  and  the  Popish  historiographers  hold  that  Clemens  was  the 
fourth  Pope  after  St.  Peter.  So  then,  as  you  see,  some  write  that 
he  was  the  first,  others  that  he  was  the  second,  others  that  he  was 
the  third,  others  that  he  was  the  fourth. 

Pellarmine,  ayIio  shuffled  the  cards  last,  and  is  the  best  gamester 
at  the  Pope's  primero,  takes  upon  him  to  compose  the  diiference. 
Clemens  by  right  was  the  first  Pope,  but  he  sufi'ered,  out  of  his  hu- 
mility, Linus  and  Cletus  to  execute  his  office  so  long  as  they  lived. 
But  Damasus,  Sophronius,  and  Simon  Metaphrastes,  affirm  that 
Linus  died  before  Peter.  Here  Bellarmine  answers  not  a  word, 
but  contemns  these  writers  which  he  magnifieth  elsewhere,  placing 
them  amono;  learned  and  catholic  authors  in  his  second  tom.  But 
for  avoiding  of  tediousness  let  it  be  granted  that  Clemens,  being 
an  honester  man  than  popelings  in  our  time,  poisoned  not  his  pre- 
decessors, but  suffered  them  to  live  and  die  in  peace ;  yet,  if  there 
were  three  Popes  alive  at  once,  who  was  this  one  head,  and  one 
Lord  ?  Then  there  were  three  Lords,  not  one  Lord ;  the  Lord 
Cletus,  the  Lord  Linus,  the  Lord  Clemens.  And  haply,  this  may 
be  one  reason  why  the  Pope  hath  three  crowns ;  one  for  Cletus,  one 
for  Linus,  and  the  third  for  Clemens. 

Thus  (as  one  said)  the  Papists  in  the  points  of  their  religion  are 
untrussed,  and  lie  open  to  the  whip.  They  boast  of  their  succes- 
sion of  Bishops,  and  they  cannot  agree  among  themselves  and  tell 
their  own  tale  who  was  the  first,  second,  third,  or  fourth  Pope  of 
Rome.  Here  the  words  of  the  Lord  are  verified,  Isa.  xix.  2.  "  I 
will  set  Egyptians  against  Egyptians,"  every  one  shall  fight  against 
his  neighbor,  city  against  city,  and  kingdom  against  kingdom, 
Popish  councils  against  councils,  universities  against  universities, 
schoolmen  against  schoolmen,  the  Jesuits  against  the  Priests,  and 
the  Priests  against  the  Jesuits,  Baronius  against  Bellarmine,  and 
Bellarmine  against  Baronius,  one  against  another ;  God  and  the 
truth  against  all. 

Let  us  examine  what  this  one  Lord  is.  Our  Apostle  saith  else- 
where, that  there  be  many  Gods  and  many  Lords.  Many  gods  in 
title,  many  gods  in  opinion  :  in  title,  either  authoritative  or  usurp- 
ative  :  by  right,  so  kings  arc  styled  gods  in  the  Psalm  ;  by  usurp- 
ation, and  so  the  Pope  is  called  god,  '•  our  Lord  God,  the  Pope," 
as  the  Canonists  impiously  blaspheme.  Many  gods  in  opinion  ;  and 
so  the  Scripture  tells  us,  that  gold  is  the  covetous  man's  god,  and 


THE   SEVENTEENTH    SUNDAY  AFTER  TRINITY.        '  731 

the  belly  the  glutton's  god  ;  and  so  there  be  many  gods  in  heaven, 
and  in  earth,  and  in  hell  too.  For  it  is  written  that  the  people  of 
Calcutta  worship  the  devil.  The  Gentiles  were  so  vain  in  their 
imaginations,  having  their  understanding  so  blinded,  that  as  Pru- 
dentius  writes  to  Symmachus,  everything  that  was  good  was  es- 
teemed a  god :  insomuch  that  they  had  so  many  gods,  as  that  in- 
deed they  had  no  God.  Thus  you  see  there  be  many  gods,  and 
many  lords,  yet  unto  us  but  one  Lord.  Unto  us  who  know  the 
truth  (as  it  is  here  said)  there  is  but  only  one  Lord  in  truth.  Other 
lords  are  Lords  in  title :  our  Lord  is  a  Lord  Protector  indeed.  Others 
by  men  are  made  gods  :  but  our  Lord  is  the  God  who  made  all  men, 
an  absolute  Lord  of  himself,  and  in  himself,  the  Lord  of  all  other 
lords,  and  God  of  all  other  gods.  And  in  this  acceptation  Lord  is 
used  in  the  Holy  Bible  sometimes  essentially,  signifying  the  whole 
Deity  :  as  in  the  first  Commandment,  "I  am  the  Lord  thy  God  ;" 
and  Psa.  1.  1.  "  The  Lord  even  the  most  mighty  God :"  and  some- 
times personally,  for  Christ  the  second  person  in  the  blessed  Tri- 
nity, Luke  xvii.  5,  ^'  The  Apostles  said  to  the  Lord;"  and  2  Cor. 
xiii.  13,  "  The  grace  of  our  Lord  Jesus  Christ ;"  and  so  I  take  it 
to  be  taken  here,  there  '^•'is  one  Lord,"  that  is,  one  Christ,  master 
of  us  all,  and  head  of  his  whole  Church. 

Objectively,  the  same  in  his  word,  for  he  that  yesterday  was 
shadowed  in  the  Law,  is  to-day  showed  in  the  Gospel :  as  Augus- 
tine said,  the  New  Testament  is  clasped  in  the  old,  and  the  old  is 
opened  in  the  new.  One  Christ  crucified  being  the  centre  of  all 
the  Bible  circumference.  Subjectively,  the  same  in  his  attributes, 
in  his  power,  in  his  authority,  being  always  the  Lord  of  his  people, 
the  shepherd  of  his  flock,  the  head  of  his  Church.  Effectively,  the 
same  in  his  goodness  and  grace,  for  he  who  was  yesterday  the  God  of 
Abraham,  Isaac,  Jacob,  is  to-day  and  shall  be  forever  Jesus,  that  is,  a 
Saviour  of  his  people :  he  is  as  well  now  the  light  of  the  Gentiles, 
as  he  was  before  the  glory  of  his  people  Israel :  he  that  was  present 
and  president  among  the  blessed  Apostles,  hath  promised  also  to 
come  unto  us,  to  comfort  us,  to  be  in  the  midst  of  us,  as  over  all, 
and  through  all ;  so  likewise  in  us  all,  as  followeth  in  the  text. 

If  then  this  one  Lord  be  present  with  us  in  his  word,  present  in 
his  Spirit,  present  in  his  power,  in  all  the  same  yesterday  and  to- 
day, and  forever,  I  see  no  cause  why  he  should  need  another  Lord, 
deputy-lieutenant,  or  Vicar-general  to  execute  his  office :  for  Christ 
may  be  considered  of  us  as  a  Lord  two  ways : 

1.  As  God. 

2.  As  God  and  man. 


732  THE   OFFICIAL    CALENDAR   OF   THE   CHURCH. 

As  God  by  riglit  of  creation,  he  is  an  absolute  Lord  over  all  men, 
and  all  things  in  heaven  and  earth.  As  God  and  man,  or  as  the 
Redeemer  of  man,  he  is  sovereign  Lord  of  the  whole  Church  in  more 
special  manner. 

Now  then,  as  Christ  is  God  with  the  Father  and  Holy  Ghost,  he 
hath  his  Deputies  on  earth  to  govern  the  Avorld;  namely.  Kings 
and  Princes,  therefore  called  Gods  :  but  as  he  is  a  Mediator  and 
Lord  of  his  redeemed  ones,  he  hath  neither  fellow  nor  Deputy.  No 
fellow,  for  then  he  should  have  been  an  imperfect  Mediator  :  no 
Deputy,  because  no  creature  is  capable  of  this  office ;  the  perform- 
ance whereof  ariseth  of  the  effects  of  two  natures  concurring  in  one 
action,  namely,  the  Godhead  and  the  Manhood.  And  therefore 
however  preachers  are  his  active  instruments,  his  messengers,  his 
Ministers,  (if  you  will)  his  under-ushers  to  teach  his  scholars  in  this 
great  University ;  yet  none  can  properly  be  called  his  Vicars,  or 
Deputies  to  do  that  in  his  stead  which  personally  belongs  to  him. 
In  this  sense  there  is  but  one  Lord,  and  this  one  Lord  is  the  Lord, 
even  the  Lord  of  Lords,  Christ  Jesus,  God  and  man. 

Wherefore  seeing  all  of  us  march  under  the  colours  of  one  Cap- 
tain, all  follow  one  Master,  all  serve  one  Lord,  whose  title  is  love, 
whose  livery  is  love,  whose  chief  commandment  is  love,  whose  doc- 
trine is  the  doctrine  of  peace,  whose  Ministers  are  the  messengers 
of  peace,  whose  followers  are  the  children  of  peace  :  it  behooves  us 
(if  it  be  possible)  to  have  peace  with  all  men,  endeavouring  to  keep 
the  unity  of  the  spirit  in  the  bond  of  peace. 

"  One  faith."  The  Turk  hath  his  faith,  the  Jew  his  faith,  the 
Gentile  his  faith,  heretics  have  their  faith,  and  schismatics  their 
faith.  In  some  countries  (as  it  is  reported)  there  are  almost  as  many 
Creeds  as  heads,  at  the  least  as  many  sects  as  cities.  It  is  written 
of  Poland,  that  if  any  man  have  lost  his  religion  he  shall  be  sure  to 
find  it  there,  or  else  he  may  give  it  gone  forever.  How  then  is  it 
true  that  there  is  but  one  faith  ? 

Augustine  and  Lombard  observe :  that  among  manifold  accep- 
tations of  faith  in  holy  Scripture,  it  is  especially  taken  either  for  the 
doctrine  of  faith,  or  else  for  the  grace  whereby  we  believe  this  doc- 
trine. For  the  doctrine  of  faith,  as  Tit.  i.  13,  "  Rebuke  them 
sharply,  that  they  may  be  found  in  the  faith ;"  and  Gal.  i.  22,  "  He 
that  persecuteth  in  time  past,  now  preacheth  the  faith,"  that  is 
the  Gospel.  And  in  this  sense  there  is  but  one  only  true  Catholic 
and  Apostolic  faith;  if  any  man  on  earth,  or  angel  from  heaven, 
shall  go  about  to  deliver  another  Gospel,  let  him  be  accursed. 
Gal.  i.  8. 


THE   SEVENTEENTH   SUNDAY  AFTER   TRINITY.  7d3 

Secondly,  faith  signifieth  the  gift  and  grace  whereby  we  believe 
and  apply  this  doctrine,  fitly  termed  by  divines  Glossa  Evangelii, 
For  as  love  is  the  best  exposition  of  the  Law,  so  faith  is  the  best 
interpreter  of  the  Gospel.  In  which  respect,  it  is  truly  called 
saving  and  justifying  faith.  Faith  in  regard  of  her  object,  is  but 
one,  for  there  is  but  only  one  divine  truth,  which  is  the  general 
object  of  faith,  and  but  one  only  Christ  Jesus  crucified,  who  is  the 
special  object  of  justifying  and  saving  faith.  Albeit  faith  be  divers 
in  divers  men,  and  hath  divers  degrees  in  one  man :  yet  it  is  but  of 
one  kind  in  all.  And  here  we  may  learn  how  faith  is  said  to  justify, 
not  as  mediator,  but  as  a  medium  ;  not  as  a  meritorious  or  efficient 
cause,  for  that  were  to  make  our  faith  our  Christ :  but  as  an  instru- 
mental or  spiritual  hand  apprehending  Christ  who  doth  justify. 
For  as  our  Church  aptly,  faith  is  like  John  the  Baptist,  it  points 
out  Christ,  and  saith  unto  us,  "  Behold  the  Lamb  of  God  that  taketh 
away  the  sins  of  the  world."  Nay,  faith  is  like  St.  Thomas,  first 
handling,  then  applying  the  wounds  of  Christ  in  particular,  "  Thou 
art  my  Lord  and  my  God."  This  in  number  is  but  one  virtue,  yet 
in  a  Christian's  account  upon  the  point,  it  is  the  only  virtue :  for 
lose  faith,  and  lose  all ;  hold  faith,  and  hold  Christ,  who  is  all  in  all. 

Solomon  because  he  was  a  king,  desired  wisdom  above  all  things  ; 
David  being  a  little  restrained  from  the  Temple,  desired  above  all 
thing  to  behold  the  beauty  of  the  Lord's  house.  Midas  above 
all  things  desired  gold  ;  Alexander  above  all  things  desired  honour; 
Epicurus  above  all  things  desired  pleasure :  but  if  we  will  make  but 
one  wish  unto  God,  let  us  beg  and  pray  for  a  lively  faith,  "  0  Lord, 
increase  our  faith."  He  that  hath  this  one  gift  is  learned  enough, 
religious  enough,  rich  enough,  honourable  enough,  eased  enough, 
pleased  enough,  against  which  no  evil  on  earth,  no  devil  in  hell 
shall  finally  prevail.  And  because  there  is  but  one  doctrine  of 
faith,  and  one  kind  of  justifying  faith,  it  is  the  duty  of  all  such 
as  profess  the  one,  and  have  comfort  by  the  other,  *'  to  keep  the 
unity  of  the  Spirit  in  the  bond  of  peace." 

"  One  Baptism."  Here  with  accurate  Jerome,  praising  Nepo- 
tian,  I  must  entreat  you  to  behold  in  a  little  map,  that  world  of 
matter  which  might  have  been  showed  at  large. 

r  Proper:  as  bare  cleansing  and  washing,  Heb.  ix.  10. 
I  r  Metaphorical,  as  affliction,  Matth.  xx.  22. 

Baptism  then  is  either  J  Allegorical,  as  repentant  tears,  Lu.  vii.  38. 

Sjnedochical,   and  so   it   is   put   for  the 

■r,.         ,.        ;     whole  doctrine  of  John,  Matth.  xxi.  25. 

-figurative  :-^^  Catexochen ;  and  so  it  is  taken  for  that 

we  call  usually  christening,  and  this  as 

the  school  teacheth  is  of  three  sorts :  of 

fire,  of  water,  of  blood. 


I, 


734  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

But  of  all  these  there  is  but  one  only  Sacrament  of  Baptism,  the 
•which  is  one  in  three  regards.  One,  because  in  one,  into  one, 
through  one. 

First  one  in  one  man,  once  truly  received,  never  to  be  reiterated, 
Aquine ;  as  we  teach  against  the  Valentinians  in  old  time,  and  Ana- 
baptists in  our  age.  Here  might  I  show  that  bishoping  is  not  a 
new  baptism,  but  as  the  word  imports,  a  confirmation  only,  wherein 
a  Christian  in  his  own  person  doth  perform  that  which  heretofore 
by  others  he  did  promise. 

Secondly,  one  baptism,  for  that  all  of  us  are  baptized  into  one 
faith  of  one  Lord ;  for  John's  and  Christ's  baptism  differ  not  in  sub- 
substance,  but  in  circumstance :  John  baptized  into  Christ  about 
to  suffer ;  Christ's  Apostles  into  Christ  having  suffered. 

Thirdly,  one  in  regard  of  the  water  and  words  wherewith  we  bap- 
tize, we  may  not  use  any  other  element  but  water,  nor  any  other 
words,  but  "  I  baptize  thee  in  the  name  of  the  Father,  of  the  Son, 
and  of  the  Holy  Ghost."  Lombard,  Dionysius,  Carthus,  Cajetan. 
One  matter,  one  form,  essential  in  holy  baptism. 

"  One  God  and  Father  of  all,  which  is  above  all,  and  through 
all,  and  in  you  all."  The  map  whereof  in  brief  is,  God  as  Father 
of  Christ  by  nature,  of  Christians  by  adoption,  of  all  men  and  all 
things  by  creation  :  '<  Over  all,  and  through  all,  and  in  you  all," 
may  be  construed  either  with  appropriation  to  the  several  Persons 
in  the  blessed  Trinity ;  and  so  God  the  Father  is  the  Person  over 
all,  God  the  Son  the  Person  through  all,  God  the  Holy  Ghost  the 
Person  in  us  all.  Or  else  of  the  whole  Deity  without  appropriation, 
and  so  God  is  over  all  by  excellent  dignity,  through  all  by  present 
majesty,  in  all  by  indwelling  grace. 

For  final  conclusion  of  this  and  all  the  rest :  seeing  all  of  us  have 
been  born,  and  now  live  in  one  and  the  same  Church,  all  of  us  have 
been  comforted  often  by  one  and  the  same  Spirit,  all  of  us  expect 
one  and  the  same  crown,  all  of  us  acknowledge  one  and  the  same 
Lord,  all  of  us  hold  one  and  the  same  faith,  all  of  us  are  sanctified 
with  one  and  the  same  baptism,  all  of  us  adore  one  and  the  same 
God,  who  is  the  Father  of  all,  over  all,  through  all,  in  us  all.  I 
beseech  you  men,  brethren,  and  fathers,  let  me  speak  to  you  in  the 
words  of  Paul,  "  Mark  them  diligently  which  cause  divisions  and 
offences,  contrary  to  the  doctrine  which  ye  have  learned,  and  avoid 
them.  For  they  that  are  such,  serve  not  the  Lord  Jesus  Christ, 
but  their  own  bellies,  and  with  fair  speech  and  flattering  deceive 
the  hearts  of  the  simple." 

As  Christ,  so  the  Church,  is  crucified  between  two  malefactors  : 


THE    SEVENTEENTH    SUNDAY   AFTER   TRINITY.  735 

on  the  right  hand  schismatics,  on  the  left  papists  :  the  one  do 
untie  the  bonds  of  peace  ;  the  other  do  undo  the  unity  of  the  Spirit. 
The  first  are  different  in  thing-s  indifferent,  the  second  almost  in- 
different  in  matters  different,  concerning  the  public  exercises  of 
our  religion ;  and  yet  each  of  them  spurn  at  the  poor  Church,  as  at 
a  common  foot-ball,  being  herein  like  Samson's  foxes,  severed  in 
their  head,  but  tied  together  by  the  tail  with  fire-brands  between 
them,  able  to  set  the  whole  land  in  combustion  and  uproar.  The 
schismatics  understand  that  the  bonds  of  peace  are  not  one  policy, 
one  discipline,  one  ceremony  :  but  as  it  is  here  said,  "  one  Lord,  one 
faith,  one  baptism."  Wherefore  seeing  both  of  us  agree  in  the 
main  matters,  it  is  a  very  fruitless  contention  to  quarrel  about  by- 
points. 

When  Plato  saw  the  people  pitying  Piogenes,  for  ducking  him- 
self in  cold  water  in  a  frosty  morning,  he  said  unto  them,  "If  you 
depart  to  your  lodgings  and  leave  gazing  on  him,  he  will  I  warrant 
you  presently  come  out  of  the  river  and  keep  himself  warm."  Yea, 
but  how  shall  we  carry  away  the  people  from  looking  on  Diogenes  ? 
as  Socrates  did  Alcibiades,  make  them  pitchers,  and  so  carry  them 
away  by  the  ears,  instruct  them  in  season,  out  of  season. 

As  there  be  many  wholesome  injunctions  touching  cap  and  cope, 
so  likewise  many  good  orders  for  the  reverent  administering  of  the 
sacraments,  and  diligent  preaching  of  the  word.  God  forbid,  the 
one  should  be  canons,  and  the  other  made  pot-guns  only.  I  confess 
that  divines  which  are  counsellors,  or  prelates,  or  attendants  in 
court,  or  students  in  universities,  or  necessary  residentiaries  in 
cathedral  churches,  or  employed  in  writing,  or  embassages,  may 
profitably  spend  their  time,  otherwise :  but  the  country  pastor's 
occupation  is  to  feed  his  flock,  by  preaching  to  Christ's  sheep,  and 
catechizing  his  lambs.  If  it  be  said  of  him  who  will,  but  cannot 
preach,  that  he  is  a  dumb  dog :  I  think  it  may  be  said  of  him  who 
can  and  will  not,  that  he  is  a  dumb  devil.  It  is  a  beastial  rudeness, 
saitli  reverend  Hooker,  alluding  to  the  first  of  Job,  verse  14,  "that 
oxen  only  should  labour,  and  asses  feed  :"  that  good  scholars  should 
preach,  and  dunces  be  preferred.  But  it  is  a  greater  inconvenience 
for  the  Church,  that  oxen  should  only  feed,  and  asses  take  all  the 
pain  :  who  though  haply  they  be  resident  at  their  cure,  yet  for  the 
most  part  non-resident  from  their  text,  or  if  they  come  near  it  (as 
Luther  was  wont  to  say)  they  make  a  martyr  of  it. 

Will  you  have  the  factious  novelties  cut  off  with  little  grief  to 
the  prelates,  and  no  hurt  to  the  people  ?  Then  let  us  that  are  con- 
formable live  in  our  studies,  and  die  in  the  pulpit :  that  when  our 


736  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

great  Lord  shall  come  to  reckon  with  us  for  our  stewardship,  he 
may  not  take  us  (as  Aristophanes  said  of  Cleon)  with  one  foot  in 
the  court,  and  another  in  the  city,  none  in  our  cure :  but  (as  those 
two  great  divines  Jewel  and  Calvin  were  wont  to  wish)  he  may  find 
us  in  his  own  house,  doing  his  own  business. 


THE   GOSPEL. 

Luke  xiv.  1 — "/it  chanced  that  Jesus  tvent  into  the  house  of  onef 
of  the  chief  JPharisceSy'  ^e. 

Master  of  the  feast,  in  "  coming  to  his  house," 
Mercy  (ff  Christ  j     ^'!'  Y^F''.^'  ""^^^'^  ^  "  Pharisee,'' yea,  "a 


toward  the 


chief  Pharisee. 


observe  the 


f  Impotent,  in  "  healing  a  man  which 

In  this  Gospel  .  "-Guests,  \  j^'""^  the  dropsy." 

-  '^     -<  '       Impudent,  instructing  such  as  con- 

v.   tended  for  place,  verses  7,  8. 
Malice  of  the  Pharisees,  infolded  in  one  word,  "  They  watched 
him,"  against  all  rules  of  entertainment  and  hospitality,  mak- 
.   ing  their  table  a  snare  to  catch  him." 

"It  chanced."  St.  Basil  is  of  opinion,  that  chance  and  fortune 
are  words  of  heathens,  and  not  of  Christians.  Ignorance  made 
fortune  a  goddess.  The  Gentiles,  as  blinded  in  their  understand- 
ing, admit  and  admire  this  uncertain  lady :  but  such  as  are  taught 
in  Christ's  university,  know  that  all  things  come  to  pass  by  divine 
providence,  without  our  heavenly  Father  a  sparrow  doth  not  fall 
from  an  house,  nor  an  hair  from  the  head,  Matth.  x.  29,  and  therefore 
St.  Augustine  was  exceedingly  displeased  with  himself  for  often 
using  in  his  writings  the  word  fortune,  and  haply  some  will  except 
against  our  tanslation,  "it  chanced,"  and  in  the  Gospel  appointed 
for  the  last  Sunday,  Luke  vii.  11,  "it  fortuned;"  as  also  cavil  at 
those  words  in  the  Collect,  "  among  all  the  changes  and  chances  of 
this  mortal  life."  For  answer  then  unto  this  objection,  and  for 
clearing  of  our  text,  you  must  understand,  that  albeit  nothing  be 
casual  in  respect  of  God's  knowledge,  yet  many  things  are  casual 
in  respect  of  our  ignorance.  Which  Aquino  doth  exemplify  thus  : 
A  master  sendeth  about  one  errand  two  servants,  one  being  igno- 
rant of  the  other's  journey :  this  concourse  of  the  two  servants  in 


THE   SEVENTEENTH    SUNDAY  AFTER   TRINITY.  737 

respect  of  themselves  is  casual,  and  the  one  may  wonder  to  see  the 
other  employed  about  his  business  in  the  same  place :  but  yet  in 
regard  of  the  master  ■who  did  pre-ordain  this,  it  is  not  casual.  Al- 
mighty God  seeth  and  fore-seeth  all  things,  uno  actu,  yea,  uno 
ictu,  semel  et  simul :  and  therefore  to  him  as  being  all  eye,  no- 
thing is  old,  nothing  is  new :  but  unto  men  it  may  be  said  truly, 
that  there  be  so  many  chances  as  there  be  changes  involuntary. 
Herein  we  do  not  ascribe  anything  to  blind  fortune,  but  all  unto 
God's  all-seeing  providence ;  yet  so,  that  the  divine  Providence 
take  not  away  free-will  and  contingence :  for  this  good  act  of  Christ 
as  it  happened  not  by  fortune,  so  likewise  it  came  not  to  pass  by 
fate;  not,  I  say,  by  fatal  destiny,  for  God,  according  to  the  common 
axiom  of  the  school,  "he  doth  induce  the  good  to  do  good  with 
alacrity,  not  enforce  them  against  their  will."  As  then  in  regard 
of  God,  fyswr-o  is  well  translated,  "it  came  to  pass  :"  so  in  regard  of 
us,  as  well,  "it  chanced."  As  it  was  providence  in  God,  it  came  to 
pass,  so  contingence  in  Christ  being  man,  it  chanced.  For  he  might 
have  visited  a  Publican  so  well  as  a  Pharisee,  but  it  fell  out  so, 
"  that  Jesus  went  into  the  house  of  one  of  the  chief  Pharisees." 

Christ  conversed  with  men  of  all  sorts,  and  all  sexes,  sometimes 
blessing  little  children,  sometimes  conferring  with  silly  women, 
sometimes  eating  with  the  publicans,  esteemed  the  greatest  sinners, 
and  here  dining  with  the  Pharisees,  accounted  the  greatest  saints ; 
He  despised  none,  who  came  to  save  all.  He  cried  in  the  streets 
among  the  press,  pouring  out  his  mind  and  saying,  "  Come  to 
me  all  ye  that  are  weary  and  laden,  and  I  will  ease  you."  And  at 
his  death  his  hands  on  the  cross  were  stretched  out,  his  head  bowed 
down,  his  breast  open  as  ready  to  redeem  and  receive  such  as 
would  believe  in  him.  "  Man  contemning  God  departs  from  him  ; 
God  loving  man,  comes  to  him.  He  loves  the  impious,  that  he  may 
make  him  just;  the  infirm,  that  he  may  make  him  sound;  the  dead, 
that  he  may  make  him  alive."  Fulgent. 

"  One  of  the  chief  Pharisees."  It  is  apparent  in  the  Gospel's 
history,  that  the  Pharisees  were  the  greatest  enemies  unto  Christ, 
and  therefore  this  being  a  chief  Pharisee,  was  haply  one  of  Christ's 
chief  enemies.  And  yet  Christ  being  invited,  as  it  should  seem,  to 
his  house  formally,  comes  friendly,  without  any  further  examination 
of  his  intent,  and  being  come,  benefits  him  and  his  in  uttering  a 
parable  and  acting  a  miracle,  seeking  to  win  them  all  unto  the 
truth.  Hereby  teaching  to  bless  such  as  hate  us,  embracing  all 
occasions  of  love  whereby  we  may  be  reconciled  unto  our  mortal 
enemies.     In  malice  there  is  nothing  else  but  misery,  whereas  a 


738  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

common  union  begets  a  communion  of  all  good  things.  ''  Hath  thy 
neighbour  any  rare  grace  ?  love  him,  and  it  is  thine  ;  hast  thou 
any  notable  gift  ?  if  he  love  thee,  then  it  is  his."  Aug.  And  therefore 
Christ,  albeit  he  did  hate  the  pride,  yet  loving  the  person  of  this 
Pharisee,  said  and  did  also  good  to  him  and  all  his  company. 

"  On  the  Sabbath  day."  The  Pharisee  in  inviting,  and  our 
Saviour  coming  on  this  day,  to  this  dinner,  evidently  demonstrate 
that  it  is  not  unlawful  to  feast  on  the  Lord's  day.  For  if  the 
Jews  might  entertain  neighbors  and  friends  on  their  Sabbath ;  how 
much  more  Christians  on  our  Sunday,  being  assured  that  God  is 
worshipped  even  on  this  day  rather  with  works  of  hospitality  and 
charity,  than  by  fond  macerating  of  our  bodies.  I  write  not  this 
against  godly  fasting,  not  yet  for  ungodly  feasting.  Moderation  is 
the  best  dish  at  the  table,  for  immoderate  feasts  exceedingly 
dull  us  :  and,  on  the  contrary,  sanctified  feasts  in  good  company, 
make  us  more  fit  for  devotion  and  other  duties  on  the  Sabbath,  es- 
pecially when  Christ  is  in  presence,  when  a  good  man  is  moderator 
at  the  board,  whose  speech  is  "  powdered  with  salt,  that  it  may 
minister  grace  to  the  hearers,"  edifying  his  host  and  all  his  house. 

The  Pharisee  had  two  faults  especially,  misconstruing  of  the 
scripture,  and  pride.  Christ  here  doth  rectify  their  error  in  both ; 
in  healing  a  sick  man  on  the  Sabbath,  he  doth  instruct  them  in  the 
true  meaning  of  the  fourth  commandment,  according  to  the  present 
occasion  ofiered ;  and  in  his  parable  to  the  guests,  he  delivereth  an 
excellent  document  concerning  their  ambition.  He  could  have 
cured  this  man,  as  he  did  many,  with  his  bare  word  only;  but  to 
show  that  all  handy  works,  as  those  of  charity  and  others  of  ne- 
cessity, as  to  pull  a  beast  out  of  a  ditch,  are  not  unlawful  for  the 
Sabbath,  he  touched  him,  and  by  touching  healed  him. 

Two  circumstances  amplify  Christ's  exceeding  rich  mercies  in 
acting  this  miracle  :  first,  for  that  he  did  it  unasked,  freely :  secondly, 
for  that  he  did  it  with  hazard  of  his  credit,  stoutly.  Here  we  may 
behold  the  riches  of  our  Saviour's  exceeding  great  love,  curing  the 
dropsy-man's  body,  together  with  the  Pharisee's  soul.  Doubtless 
the  disease  of  the  dropsy  fell  into  it  by  disordered  surfeitings  and 
drunkenness.  Hence  then  observe,  that  Christ  despiseth  not  those 
which  have  cast  themselves  into  sickness  through  their  own  fault, 
if  they  follow  this  man's  example :  to  wit,  if  they  come  where 
Christ  is,  and  sufi"er  themselves  to  be  touched  and  healed  by 
him;  if  they  come  to  the  church,  hear  the  word,  fall  to  repent- 
ance, confessing  their  sins,  and  heartily  craving  pardon  for  same. 

The  second  chief  part  of  this  Gospel  is  the  Pharisee's  malice, 


THE   EIGHTEENTH    SUNDAY   AFTER   TRINITY.  739 

consisting  of  tliree  degrees.  It  was,  in  the  Pharisee,  great  injustice 
to  return  evil  for  good,  but  greater  to  do  this  under  the  pretence  of 
love,  yet  greatest  of  all  under  colour  of  love  at  a  feast.  For  the 
time  of  mirth  is  at  meals ;  at  the  table  men  have  licence  to  talk  freely, 
not  only  by  the  rules  of  humanity,  because  "  Wars  are  delightful, 
when  they  are  not  warlike,"  (Gellius),  but  also  by  the  grounds  of 
divinity  ;  for  Samson  at  his  marriage  feast  propounded  a  riddle  to 
his  friends,  and  the  faithful  at  Jerusalem  '*  did  eat  their  meat 
together  with  gladness,"  Acts  ii.  46.  Such  then  as  observe  the 
merry  gestures,  and  catch  at  the  pleasant  words  of  their  guests  at 
table,  make  their  wine  "like  the  poison  of  dragons  and  the  cruel 
gall  of  Asps ;  heating  their  neighbors,  and  making  them  drunken, 
that  they  might  see  their  privity." 


THE  EPISTLE. 

1  Cor.  i.  4. — "  I  thank  my  Cfod  on  your  helialf"  ^c. 

This  text  is  a  cunning  insinuation  of  our  Apostle,  for  intending 
to  chide  the  Corinthians,  he  begins  his  Epistle  with  a  commemora- 
tion of  their  virtues,  that  afterward  he  might  more  freely,  without 
any  suspicion  of  malice,  reprehend  their  vices. 

r Generally,  "For  the  grace  of  God  ■which 
r  Commending  them  J     is  given  you,"  &c. 

for  the  present:      j  Particularly,  "rich  in  all  utterance  and  in 
It  consists  in  <  L  all  knowledge." 

Comforting  them  against  the  time  to  come,  "  which  also  shall 
(^  strengthen  you  to  the  end,"  &c. 

An  example  worthy  to  be  followed  of  every  preacher,  least  by 
concealing  the  commendable  gifts  of  his  auditors,  and  inculcating 
only  their  faults  and  follies,  he  breed  hate  to  himself  and  despair  to 
them. 

"I  thank."  By  this  all  men,  in  more  particular,  all  ministers, 
are  taught  not  to  repine,  but  to  rejoice  for  the  good  things  in  others, 
especially  for  the  success  of  the  Gospel,  out  of  a  fellow-feeling,  not 
only  to  weep  with  such  as  weep,  but  also  to  be  glad  with  such  as 
are  glad. 

"  For  the  grace  of  God  which  is  given  you."  Lest  he  might 
here  seem  to  flatter  them  in  his  commendation  of  their  gifts,  he 
puts  them  in  mind  who  gave  them,  and  for  what  end.     God  is  the 


740  THE   OFFICIAL   CALENDAR   OF   THE   CUURCH. 

giver  of  every  grace  ;  tnIij  then  do  you  boast  of  your  gifts,  as  if  you 
received  them  not  ?  1  Cor.  iv.  7.  And  he  gave  them  unto  you, 
not  to  make  dissension  in  the  Church  and  schism,  that  some  may 
side  Avith  Paul  and  other  ^vith  Apollos  :  but  for  this  end,  "  that  the 
testimony  of  Jesus  Christ  may  be  confirmed  in  you." 

"By  Jesus  Christ."  Or,  as  others  translate,  according  to  the 
Greek,  '"'in  Jesus  Christ:"  hereby  signifying  that  the  graces  of 
God  are  given  in  Christ,  and  for  Christ  only ;  such  as  are  Christ's 
are  made  rich  by  him  in  all  things,  according  to  that  of  our  Apos. 
tie,  1  Cor.  iii.  22,  "  All  are  yours,  and  ye  Christ's,  and  Christ 
God's."  And  therefore  Saint  Ambrose  and  Ansclm  excellently 
gloss  the  text,  "It  is  ordained  by  God  himself,  that  whosoever 
bclieveth  in  Christ,  should  be  saved  not  by  any  vrork,  but  by  faith 
alone,  receiving  freely  pardon  of  all  his  sins." 

"  In  all  utterance  and  in  all  knoAvledge."  That  is,  in  all  doc- 
trine, and  in  all  understanding,  -whereby  men  are  able  to  discern 
between  sound  and  false  doctrine,  the  one  concerninsr  the  teachers, 
and  the  other  hearers.  Or  by  speech  is  meant  the  gift  of  tongues, 
or  the  gift  of  elocution,  or  the  gift  of  preaching  in  every  kind, 
giving  milk  to  babes,  and  strong  meat  to  them  of  age  ;  and  by 
knowledge,  a  right  cxp®sition  of  the  Scripture.  Now  these  two 
must  go  together,  inasmuch  as  neither  utterance  without  knowledge, 
nor  knowledge  without  utterance  can  edify. 

"  By  the  which  things  the  testimony  of  Jesus  Christ  was  con- 
firmed in  you."  The  witness  of  Christ  is  nothing  else  but  the 
witness  of  the  blessed  Apostles  concerning  Christ,  Acts  i.  8,  even 
the  preaching  of  the  Gospel,  the  sum  whereof  is  to  reveal  Christ, 
^\m  whom  are  hid  all  the  treasures  of  wisdom  and  knowledge," 
Col.  ii.  3.  So  that  the  meaning  of  Paul  is  plain,  by  these  manifold 
graces,  as  effects  and  fruits  of  the  Spirit,  you  may  know  that  you 
have  received  the  true  Gospel :  or  by  these  two  gifts,  '*  utterance 
and  knowledge,"  as  instrumental  causes,  'Hhe  testimony  of  Christ 
is  confirmed  in  you."  Learn  from  hence  to  reverence  those  men 
which  are  indued  with  these  means  of  thy  salvation,  evermore 
thank  thy  God  in  the  behalf  of  Christian  schools  and  universities, 
as  the  common  nurseries  of  all  utterance  and  knowledge.  In 
this  unthankful  age,  some  rich  in  the  graces  of  God  are  neglected, 
and  others  rich  in  the  gifts  of  the  world  are  preferred.  But  fret 
not  thyself  because  of  the  ungodly,  for  learned  men  forgotten  in 
States  and  not  living  in  eminent  places,  are  like  the  images  of 
Cassius  and  Brutus  in  the  funeral  of  Junia :  of  which  not  being 
represented  as   others  were,  Tacitus  saith,  "  they  were  the  more 


THE   EIGHTEENTH   SUNDAY  AFTER   TRINITY.  741 

illustrious,  because  not  seen."  If  thou  \vell  employ  God's  talent  of 
utterance  and  knowledge,  that  the  testimony  of  Christ  may  be  con- 
firmed in  others,  assuredly  (noble  yoke-fellow)  thy  credit  is  honour 
enough,  and  thy  work  itself  a  sufficient  reward  unto  thyself. 
Remember  that  the  profitable  servant  said  not  in  the  Gospel, 
"  Behold  I  have  gained  me ;"  but,  "  Behold  I  have  gained  thee,  oh 
Lord!" 

"  So  that  ye  are  behind  in  no  gift."  That  is,  in  no  necessary 
gift  whereby  ye  might  attain  saving  knowledge,  wanting  no  grace 
competent  unto  such  as  are  in  via,  strangers  and  pilgrims  on  earth. 

"  Appearing  of  our  Lord  Jesus  Christ."  The  second  coming  of 
Christ  is  called  a  revelation,  or  an  appearing  in  respect  of  us,  and 
in  respect  of  himself.  In  respect  of  us,  for  at  his  coming  *'  he 
will  lighten  things  that  are  hid  in  darkness,  and  make  the  counsels 
of  our  hearts  manifest."  "  Now  are  we  the  sons  of  God,  but  yet  it 
doth  not  appear  what  we  shall  be:  for  whensoever  Christ  (which  is 
our  life)  shall  show  himself,  we  shall  appear  with  him  in  glory." 

Secondly,  the  coming  of  Christ  is  a  revelation  in  respect  of  him- 
self: for  whereas  he  came  first  in  humility,  "  being  in  the  world,  but 
not  known  of  the  world,"  he  shall  now  come  with  clouds  in  such  a 
majesty,  "  that  every  eye  shall  see  him."  "As  the  lightning  cometh 
out  of  the  east  and  shineth  into  the  west,  so  shall  also  the  coming  of 
the  Son  of  Man  be,"  that  he  may  not  only  discover  himself  in  heaven 
to  the  good;  but  also  that  on  earth,  where  his  ignominy  was  most  ap- 
parent, he  may  manifest  himself  to  the  wicked.  And  for  this  cause, 
the  place  of  judgment  (as  some  conjecture)  shall  be  the  Valley  of 
Jehoshaphat,  near  to  Jerusalem  and  the  Mount  of  Olives  ;  that  in  the 
very  same  place  where  he  was  judged,  condemned,  crucified,  all 
may  see  him  with  great  honour  to  be  the  Judge  both  of  the  quick 
and  the  dead.  Acts  x.  42,  and  that  he  who  did  ascend  to  heaven  in 
the  sight  of  a  few  disciples,  shall  descend  (as  it  is  foretold  by  the 
glorious  angels)  in  the  sight  of  the  whole  world,  to  judge  them  all 
in  righteousness.  All  which  is  exceeding  necessary  for  the  credit 
of  his  government  in  this  life,  that  all  may  see  that  he  was  both 
wise  and  holy  in  all  whatsoever  he  permitted  or  ordained,  and  that 
neither  the  good  may  complain  any  more  that  virtue  was  oppressed, 
nor  the  wicked  glory  that  vice  was  exalted.  He  shall  in  that  day 
separate  the  good  from  the  bad,  the  good  he  shall  place  at  the  right 
hand,  that  all  the  world  may  know  them,  and  honour  them  as  saints  : 
and  the  wicked  he  shall  place  at  his  left  hand,  leaving  them  upon 
the  earth,  that  all  may  behold  and  despise  them  as  sinners. 

"  Which  also  shall  strengthen  you  to  the  end."     We  are  not  so 


742  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

perfect,  but  that  we  may  be  more  perfect  until  Christ  appear.  Ye 
must  ask,  therefore,  this  confirmation  of  God,  that  ye  may  be 
streno-thened  every  day  more  and  more  to  the  end.  "  He  that  hath 
begun  this  good  work  in  you,  will  perform  it  until  the  day  of  Jesus 
Christ."  He  will  sanctify  you  throughout,  in  soul  and  in  body, 
"  working  in  you  both  the  will  and  the  deed,  even  of  his  own  good 
pleasure,"  not  absolutely  without  sin;  for  "if  we  say  we  have  no 
sin,  we  deceive  ourselves,  and  truth  is  not  in  us  :"  but  he  shall  so 
prevent  us  in  all  our  doings  with  his  holy  grace,  that  we  fall  not 
into  such  heinous  sins  as  may  shut  us  out  of  his  favour  ;  or  if  at  any 
time  we  fall  into  those  sins,  he  shall  so  "^strengthen  us  with  power 
by  his  spirit  in  the  inner  man,"  as  that  we  shall  again  recover  our- 
selves, and  so  be  blameless  at  the  day  of  his  coming  :  or  blameless, 
because  there  is  no  condemnation  unto  such  as  are  in  Christ,  Rom. 
viii.  1.  He  is  our  righteousness  and  sanctifi.cation,  1  Cor.  i.  33, 
even  the  propitiation  for  our  sins,  1  John  ii.  2,  covering  our  iniqui- 
ties and  forgiving  our  unrighteousness.  Psalm  xxxii.  1 ;  and  there- 
fore we  shall  be  blameless  in  the  day  of  the  Lord,  because  nothing 
shall  be  laid  to  the  charge  of  God's  elect,  Rom.  viii.  33.  In  that 
hour  we  shall  hear  this  happy  doom  delivered  by  Christ  our  Saviour, 
"  Come  ye  blessed  of  my  Father,"  &c.,  insinuating  that  all  these 
blessings  proceeded  only  from  the  fatherly  love  that  God  beareth  us 
in  respect  of  his  Son.  "  Come  ye  blessed,"  therefore,  "  possess  you 
the  kingdom  prepared  for  you  from  the  foundation  of  the  world."  0 
Father  of  mercy,  which  hath  placed  us  in  this  world  as  in  the  middle 
between  heaven  and  hell,  even  as  novices  are  in  a  house  of  proba- 
tion ;  assist  and  strengthen  us  with  thy  Spirit  to  the  end,  that  we 
may  be  found  blameless  in  the  end.  Lord,  make  us  here  thy  sub- 
jects in  the  kingdom  of  grace,  that  hereafter  we  may  be  thy 
saints  in  the  kingdom  of  glory.     Amen. 


THE  GOSPEL. 

Matt.  xxli.  34.— '''  Wie7i  the  Pharisees  had  heard  that  Jesus  had 
put  the  Saddueees  to  silence,"  ^c. 

This  text  is  an  abridgment  of  the  whole  Scripture,  to  wit  of  all 
the  doctrine  contained  in  the  Gospel  and  the  Law  :  for  the  pith  of 
all  the  Gospel  is  to  believe  that  Christ  is  God  and  man,  as  it  is 
said  here,  "  the  Lord  of  David  and  the  Son  of  David :"  and  the  end 
of  all  the  law  is  to  love  "  God  with  all  thine  heart,  and  thy  neigh- 


THE    EiaHTEENTH    SUNDAY   AFTER   TllINITY.  743 

hour  as  thyself:"  "for  on  these  two  commandments  (as  our  text 
telleth)  hang  all  the  law,  and  the  prophets,"  interpreters  of  the  law. 

'''  When  the  Pharisees  had  heard  that  Jesus  had  put  the  Sadducees 
to  silence."  The  Sadducees,  Herodians,  and  Pharisees,  were  sectaries 
of  divers  adverse  factions,  all  differing  one  from  another,  and  yet 
(as  we  read  in  this  present  chapter)  all  these  join  together  in  con- 
futing of  Christ :  yea,  Pilate  and  Herod  mortal  enemies  are  made 
friends,  and  agree  together  in  confounding  Christ :  according  to 
that  of  the  Prophet  in  the  second  Psalm,  "  The  kings  of  the  earth 
stand  up,  and  the  rulers  take  counsel  together  against  the  Lord  and 
against  his  Anointed."  And  therefore  when  we  shall  see  Turk 
against  Jew,  Jew  against  Turk,  Pope  against  both,  and  all  of  them 
against  God's  Israel :  let  us  remember  our  Saviour's  lot  here,  and 
lesson  elsewhere,  "  The  Disciple  is  not  above  the  master,  nor  the 
servant  above  his  Lord.  It  is  enough  for  the  Disciple  to  be  as  his 
master  is,  and  the  servant  as  his  Lord  is.  If  they  have  called  the 
master  of  the  house  Beelzebub,  how  much  more  them  of  the  house- 
hold ?"  And  let  all  true  Christians  endeavour  to  keep  the  unity 
of  the  Spirit  in  the  bond  of  peace.  That  there  is  a  combination  of 
Pharisees,  a  society  of  Jesuits,  a  congregation  of  Separatists,  a 
brotherhood  of  Schismatics ;  even  so  to  confront  all  these,  let  there 
be  a  Communion  of  Saints,  and  a  perpetual  holy  league  in  truth  of 
Orthodoxal  Catholics. 

"And  one  of  them."  Elected  of  the  rest  as  the  mouth  of  the 
company,  being  of  a  more  ready  wit  and  accurate  judgment,  "  asked 
him  a  question,  tempting  him."  Out  blessed  Saviour,  therefore, 
being  wisdom  itself,  doth  answer  the  doctor  of  the  law  out  of  books 
and  bowels  of  the  law,  "  Thou  shalt  love  the  Lord  thy  God  with  all 
thine  heart,"  &c.  As  if  he  should  say,  though  other  gods  are 
contented  with  outward  and  eye-service,  the  Lord  thy  God  is  a 
Spirit,  and  they  that  worship  him  must  worship  him  in  spirit.  See 
the  further  exposition  of  this  and  that  other  commandment,  touch- 
ing love  towards  our  neighbours,  Gospel  on  the  13th  Sunday 
after  Trinity. 

"  This  is  the  first  and  the  greatest  commandment."  First  in  order, 
and  greatest  in  honour ;  first  in  respect  of  the  lawgiver's  intention, 
who  wrote  all  Scriptures  and  made  all  creatures  especially  for  this 
end,  that  he  might  be  loved  above  all  things.  And  first  in  the  law- 
writer's  pen,  as  being  first  set  down  :  and  first  in  its  own  nature, 
forasmuch  as  the  true  fear  and  love  of  God  is  the  beginning  of  all 
wisdom,  without  which  it  is  impossible  to  love  what  we  should,  as 
we  should,  for  we  cannot  love  our  neighborus  as  ourselves,  except 
• 


744  TUE    OFFICIAL    CALENDAR    OF   THE   CHURCH. 

■\ve  loYC  God  more  than  ourselves.  And  the  first  as  comprehending 
in  it  all  the  commandments  of  the  first  table,  for  he  that  loves  God 
with  all  his  heart,  soul,  mind,  Avill  neither  commit  idolatry,  nor 
blaspheme  his  name,  nor  profane  his  Sabbath. 

And  this  commandment  is  greatest,  as  having  the  greatest  ob- 
ject ;  for  "  God  is  higher  than  the  highest,  a  great  King  above  all 
gods  :"  and  greatest  as  requiring  the  greatest  perfection  of  love,  to 
■\Tit,  "  all  our  heart,  all  our  soul,  all  our  mind:"  and  greatest,  in 
that  all  other  great  commandments  are  subordinate  to  it :  and 
greatest,  as  enduring  the  greatest  time,  for  "  though  that  prophesy- 
ing be  abolished,  or  knowledge  vanish,  or  the  tongue  cease,  yet 
love  never  falleth  away."  To  conclude  with  Aretius  in  one  line, 
"  it  is  greatest  in  its  object,  authority,  dignity,  difficulty,  perpetuity, 
end."  From  hence  we  may  know  which  are  our  greatest  iniquities, 
idolatry,  witchcraft,  heresy,  profaning  of  the  Sabbath,  outrage- 
ous swearing :  in  a  word,  every  trespass  against  the  first  table, 
being  committed  in  the  same  measure  of  malice,  is  a  greater  sin 
than  any  transgression  of  the  second  table :  because  to  love  God 
with  all  our  heart,  soul,  mind,  "is  the  first,  and  greatest  command- 
ment;" and  so  by  consequence,  the  breach  of  the  greatest  ordinance 
is  the  greatest  offence. 

"And  the  second  is  like  unto  it."  Not  like  in  object,  but  in 
subject,  as  being  both  precepts  of  love :  or  like  in  respect  of  their 
bond,  as  tying  all  alike :  or  like,  because  these  two  mutually  de- 
pend each  on  the  other,  for  he  that  loves  God  with  all  his  heart,  will 
also  love  his  neighbour  as  himself;  and  whosoever  loveth  his  neigh- 
bour as  himself,  loveth  him  assuredly  for  God's  sake,  "his  friend 
in  the  Lord;  his  enemy  on  account  of  the  Lord."  Aug.  Or  like, 
because  we  must  both  love  God  and  our  neighbour  unfeignedly, 
"not  in  word  and  in  tongue  only,  but  in  truth  and  in  deed."  Ordi- 
narily men  use  their  lovers  as  ladders,  only  to  climb  by ;  the  lad- 
der is  laid  on  our  shoulders,  and  embraced  with  both  hands  to  our 
bosom,  so  long  as  we  stand  in  any  need  of  it,  but  afterward  it  is 
cast  into  some  corner,  or  hanged  up  by  the  walls.  Even  so,  when 
neighbours  have  served  once  the  turns  of  ambitious  and  covetous 
wretches,  either  for  their  profit  or  preferment,  instantly  they  be 
forgotten :  for  it  is  an  infallible  position  (as  Comioenus  observeth) 
among  statesmen  in  eminent  places,  "  to  love  those  least  unto  whom 
heretofore  they  were  bound  most."  Or  like,  for  that  as  the  first  is 
the  fountain  of  all  duty  required  in  the  first  table :  so  this  second 
commandment  of  all  offices  enjoined  in  the  second  table :  "  for  he 
that  loveth  another  hath  fulfilled  the  Law."  Rom.  xiii.  8. 


THE   EIGHTEENTH   SUNDAY  AFTER  TRINITY.  745 

'<  On  these  two  Commandments  hang  all  the  Law  and  the 
Prophets."  As  being  their  principal  argument  and  aim,  for  what- 
ever is  recorded  in  Moses,  or  in  the  Prophets,  or  in  the  Psalms,  or 
in  any  Scripture  else,  may  he  reduced  to  them :  and  is  written 
especially  for  this  end,  that  we  may  love  God  above  all  things,  and 
our  neighbour  as  ourselves.  And  therefore  let  no  poor  men  object 
that  they  cannot  purchase  God's  book,  nor  ignorant  people  complain 
that  they  cannot  understand  and  remember  the  contents  of  holy 
Scripture':  for  behold,  Christ  hath  here  provided  a  little  Bible  for 
thee,  which  thou  mayst  easily  get,  and^ever  keep  in  memory  ;  "  Love 
the  Lord  thy  God  with  all  thine  heart,  and  thy  neighbour  as  thy- 
self." 

"  While  the  Pharisees  were  gathered  together  Jesus  asked  them." 
One  Pharisee  did  assault  Christ,  that  if  he  were  conquered  his 
shame  might  seem  the  less  ;  if  conqueror,  his  victory  might  appear 
the  greater :  but  Christ  opposeth  a  whole  Council  of  Pharisees, 
and  so  confoundeth  them  all  in  asking  one  question  only,  that  no 
man  afterward  durst  ask  him  any  more  questions.  Why  this  question 
was  asked,  and  how  it  may  be  well  answered,  see  Galatin.  de  Ar- 
canis,  lib.  8,  c.  24.  Jansen.  con.  c.  119.  Maldonat,  Calvin,  Gene- 
brard,  in  Psal.  Dixit,  Dominus  Domino.  Marlorat,  Aretius,  Panigarol, 
in  loc.  I  conclude  with  Augustine's  gloss,  "  How  shall  we  tell  unless 
thou  informest  us  ?  Now  can  we  declare,  since  thou  hast  taught  us, 
In  the  beginning  thou  wast  the  Word,  and  wast  with  God,  and  wast 
God,  by  thee  were  all  things  made :  Behold  the  Lord  of  David. 
But  we,  by  our  infirmity  are  become  hopeless  flesh,  therefore  thou 
wast  made  flesh,  that  thou  might  dwell  among  us :  Behold  the  Son 
of  David.  Surely  when  in  the  form  of  God,  thou  thoughtest  it  not 
robbery  to  be  equal  with  God;  therefore  the  Lord  of  David.  But 
thoulaidst  aside  thy  own,  receiving  the  form  of  a  servant;  thence  the 
Son  of  David.  Finally,  uttering  this  question,  '  How  is  he  his  son?' 
thou  dost  not  deny  thyself  to  be  his  son,  but  only  asketh  how  it  can 
be  so." 


49 


746 


THE   OFFICIAL    CALENDAR    OF   THE    CHURCH. 


THE  EPISTLE. 

Epees.  iv.  17. — "  This  I  say,  and  testify  through  the  Lord,  that  ye 
henceforth  walk  not  as  other  Crentiles  ivalk,'^  ^c. 

Soul,  giving  not  only  liglit,  but  also  life  to  the  present  exhorta- 
tion of  Paul :  "  I  say  this,  and  testify  through  the  Lord,"  that 
is,  I  do  not  only  desire,  but  (as  he  speaks  elsewhere)  "  I 
charge  you  before  God,  and  before  the  Lord  Jesns  Christ,  who 
shall  judge  the  quick  and  the  dead."  I  call  God  to  witnesa 
that  I  have  taught  you  the  truth,  I  testify  this  as  Christ's 
Ambassador,  it  is  not  my  word,  but  his  will.  And  therefore 
suffer  the  words  of  exhortation,  because  whosoever  hearoth 
his,  heareth  him,  Luke  x.  IG  :  and  he  that  despise th,  despiseth 
not  man,  but  God  :  1  Thess.  iv.  8. 


This  text  con- 
sists of  a 


'Understanding,  "blind  and  ignorant." 


f  Not  as 
Gentiles 
in  their 


Eody, 
that  Ave 
should 
walk 


But  as 
Chris- 
tians, 
[in 


Will,  obstinate 
and  "alienated 
far  from  a  god- 
ly life,"  sin- 
ning. 


"  Putting  off  the 
old  man,"  that 
is  their  old  "con- 
versation in  time 
past,  as  being 
corrupt,"  in 


"  Putting  on  the 
new  man,"  ac- 
cording to  God's 
image  renewed 
in  all  the  powers 
^  of  the  mind 


f  Wilfully,  "giving  them- 
selves over  unto  wan- 
tonness." 
Actually,  "  to  work  all 
manner  of  unclean- 
ness." 
Insatiably,  "with  greedi- 
ness." 

f  Thought,  lanadvised  "an- 
ger, with  all  bitterness 
of  spirit." 

Word,  "lying  and  filthy 
communication." 

Deed,  unjust  dealing  and 
stealing. 

'Rational,  in  "putting 
away  lying  and  speak- 
ing the  truth." 

Irascible,  in  being  "  an- 
gry without  sin." 

Concupisciblo,  "  in  steal- 
ing no  more,  but  la- 
bouring," &c. 


"  That  ye  hencefortli  'walk  not  as  other  Gentiles  walk."  The 
most  observable  point  in  all  this,  exhortation  is  Paul's  antithesis,  or 
checker-work,  as  it  were  the  black  of  the  Gentiles  and  white  of  the 
Christians.  The  "  Gentiles  are  blinded  in  their  understanding 
and  ignorant:"  but  Christians  have  learned  him  in  whom  are  all 
the  treasures  of  Avisdom  and  knowledge,  Col.  ii.  3,  hearing  him  in 
his  word,  and  taught  of  him  also  by  his  Spirit,  leading  them  into  all 
truth,  John  xvi.  13.  The  Gentiles,  "  by  the  means  of  their  blindness 
and  ignorance  walk  in  vanity  of  their  mind,  far  from  a  godly  life," 


THE   NINETEENTH    SUNDAY   AFTER   TRINITY.  747 

committing  sin,  nor  out  of  passion  and  infirmity,  but  out  of  election 
and  iniquity,  "giving  themselves  over  unto  -wantonness,"  and  that 
not  in  thought  only,  but  in  act  also,  working  and  that  all  manner 
of  uncleanness,  and  that  even  with  greediness  insatiably,  glorying  in 
their  shame ;  and,  as  some  divines  aptly  construe  the  word,  iv  rtxeovs^ia, 
contending  for  the  victory  in  the  villainy.  But  Christians  having 
"learned  Christ,"  whose  doctrine  forbids  all  ungodliness,  ought  to 
"  put  on  the  new  man,"  that  is,  new  manners  ;  all  the  days  of  their 
life  serving  God  in  "  righteousness  and  true  holiness."  The  Gentiles, 
unregenerate,  are  given  to  lying  and  forgery,  but  every  Christian  re- 
generate, "will  speak  the  truth  unto  his  neighbour,  as  being  members 
one  of  another."  Unregenerate  men  in  their  anger  offend  God,  and 
give  place  to  the  devil ;  but  men  regenerate  "  will  not  let  the  sun  go 
down  upon  their  wrath."  In  a  literal  exposition,  all  their  unadvised 
anger  is  not  a  day  long ;  or,  in  a  mystical  sense,  they  be  so  moder- 
ate as  that  neither  reason,  the  "  light  of  the  mind,"  nor  Christ, 
the  "  Sun  of  Righteousness,"  shall  at  any  time  forsake  them  in 
their  fury.  Men  unregenerate  make  gain  their  godliness  ;  robbing 
openly,  stealing  secretly  ;  but  a  regenerate  man  is  content  to  "  la- 
bour with  his  hands  the  thing  that  is  good,  that  he  may  give 
to  him  that  needeth."  He  laboureth  as  knowing  that  the  end  of 
laziness  is  the  beginning  of  lewdness  :  and  he  laboureth  not  as  a 
thief,  to  do  mischief,  "but  the  thing  which  is  good;"  exercising 
himself  in  some  vocation  or  trade  that  is  good,  and  that  for  good, 
that  he  may  rather  "  give"  than  take  from  others  ;  acknowledging 
that  axiom  to  be  true,  "  The  rich  sins  more  in  not  giving  away  his 
superfluities,  than  the  poor  by  stealing  necessaries."  Aretius.  Un- 
regenerate men  have  "  filthy  communication"  and  unsavoury,  but 
the  speech  of  a  regenerate  man  is  so  powdered  with  salt,  that  "  as 
oft  as  need  is,  it  may  minister  grace  to  the  heal-ers."  In  a  word, 
unregenerate  men  are  full  of  "  bitterness,  and  fierceness,  and 
wrath,  and  roaring,  and  cursed  speaking,  and  all  maliciousness," 
but  regenerate  men  are  "  courteous  one  to  another,  merciful,  for- 
giving one  another,  even  as  God,  for  Christ's  sake,  forgave  them." 
Note  two  main  parts  of  repentance:  namely,  contrition,  or  mortifi- 
cation, in  "  putting  off  the  old  man  ;"  renovation,  or  vivification,  in 
"  putting  on  the  new  man."  And  this  newness  of  life  must  be  both 
outward  and  inward ;  outward,  in  "  righteousness  toward  men,  and 
holiness"  toward  God,  opening  our  lips  to  speak  that  which  is 
good,  and  labouring  with  our  hands  to  do  that  which  is  good.  This 
renovation  also  must  be  spiritual  and  inward,  as  it  is  in  the  text, 
"  renewed  in  the  spirit  of  your  mind,"  albeit  this  newness  be  found 


748  THE   OFFICIAL   CALENDAR    OF   THE    CHURCH. 

in  US,  it  is  not  of  us,  it  proceeds  onlj  from  the  Lord,  who  saith, 
"  Behold,  I  make  all  things  new."  "  We  are  his  workmanship, 
created  in  Christ  Jesus  unto  good  works,"  Eph.  ii.  10,  and  therefore 
we  must  pray  with  David,  ^^  0,  God,  renew  a  right  spirit  within 
me,"  Psalm  li.  10;  and  embrace  the  Gospel  of  Christ  as  ''the 
power  of  God  unto  salvation,  instructing  us  how  to  live  soberly, 
righteously,  and  holily  :''    Titus  ii.  12. 

Whosoever  is  a  scorner  and  dcspiser  of  this  soul-saving  grace, 
''  grieves  the  spirit  of  God,  and  gives  place  to  the  devil."  It  is  true 
that  the  spirit  cannot  properly  "grieve,"  because  the  mercies  of 
God  are  not  passive,  but  active ;  succouring,  not  suffering  in  our 
misery.  He  may  be  said  to  grieve  the  Spirit,  because  filthy  com- 
munication is  displeasing  to  the  Spirit ;  or  for  that  as  much  as  in 
him  is  he  doth  extinguish  the  Spirit,  and  drive  him  out  of  his  man- 
sion, and  so  gives  place  to  Satan. 

On  the  contrary,  whosoever  is  renewed  in  the  spirit  of  his  mind 
openeth  a  door  to  Christ,  Apoc.  iii.  20,  "  and  Christ  dwelleth  in 
him,"  Eph.  iii.  17,  "  and  he  liveth  in  Christ,"  Gal.  ii.  20  ;  nay 
the  good  man  "  puts  on  Christ,''  and  is,  as  it  were,  "  a  walking 
picture  of  Christ,"  so  the  text  expressly.  Gal.  iv.  19,  ''my  little 
children,  of  whom  I  travel  in  birth  again,  until  Christ  be  formed 
in  you."  Which  Jerome  glosseth  aptly  thus  :  "In  him  Christ  is 
truly  formed,  who  knows  the  power  of  faith,  and  in  whom  his  whole 
conversation  is  expressed  and  depicted."  In  this  life  this  renova- 
tion is  only  begun,  and  not  perfect  until  this  mortal  put  on  immor- 
tality. St.  Augustine,  notably  to  this  purpose.  Charity  begun  is 
righteousness  begun  ;  charity  increased  is  righteousness  increased  ; 
great  charity  is  great  righteousness ;  perfect  charity,  perfect 
righteousness.  There  be  many  degrees  of  charity  ;  some  have  less, 
others  have  more ;  but  full  and  perfect  charity  cannot  be  found  in 
any  man  so  long  as  he  liveth  here.  To  conclude  this  argument 
in  three  words  only,  justifying  righteousness  is  perfect,  but  not  in- 
herent ;  sanctifying  righteousness  is  inherent,  but  not  perfect ; 
glorifying  righteousness  is  both  inherent  and  perfect. 


THE    NINETEENTH   SUNDAY  AFTER  TRINITY.  749 


THE  GOSPEL. 

Matth.  ix.  1. — "  Jesus  entered  into  a  shii?,  and  passed  over,  and 
came  into  his  oion  city,"  (jc. 

{  Porters  of  the  palsy-man,  as  proctors,  help- 
I    ing:  "Behold  they  brought,"  &c. 


This  history 
commends 


Actors,  r  Agent,  j  Christ  as  the  chief  [   ^'^^^^  ^^^^„ 

I  Doctor     healing  j  g^^-   ..  ^^j      ^^^^ 

\  L     mfirmities  of        |^   thy  bed,"  &c. 

i^umuieiius  ^  ^  man,  a  sick  man,  a  man  sick  of  the  palsy, 

.  7  "     '  1  Patient :    <      so  sick  that  he  could  neither  go  nor  stand, 

considera-  *-  -xij-r-i-ii 

,•  (      nor  sit,  but  lie  in  his  bed. 

'  ["The  Scribes,  murmuring  at  the   matter,  and  blas- 

.     I-,  I      pheming  Christ,  verse  3. 

1^     u  1  ors,  -|  rpjjg  people  marvelling  at  the  miracle,  and  glorifying 

[_     God,  verse  8. 

"  Jesus  entered  into  a  ship  and  passed  over."  It  is  Avritten  of 
Jerome  that  he  spent  four  years  in  a  desert  of  Syria  so  studiously, 
that  he  did  allow  himself  but  a  little  time  to  sleep,  less  for  meat, 
none  for  idleness.  But  our  blessed  Saviour  neither  immured  in  a 
"wall,  nor  cloistered  in  an  abbey,  nor  hidden  in  a  wilderness,  "  went 
about  doing  good,"  from  coast  to  coast,  and  from  country  to 
country,  from  the  Gadareenes  unto  Galilee  ;  whose  diligence  you 
must,  according  to  your  several  occupations  and  occasions,  imitate 
so  fast  as  you  can,  and  so  far  as  you  may  ;  knowing  that  it  is  im- 
possible not  to  find  "ill"  in  "idle."  From  hence,  likewise,  we 
may  note  Christ's  unspeakable  goodness,  who  came  to  the  Gerge- 
seens  afore  they  desired  him,  and  stayed  in  their  country  till  they 
rejected  him.  Loving  us  first  afore  we  loved  him,  and  never  for- 
saking us  until  we  forsake  him. 

"  Into  his  own  city."  The  man  sick  of  the  palsy  was  cured  in 
Capernaum,  as  St.  Mark  reports  in  the  second  chapter,  at  the  first 
verse ;  but  Christ,  as  we  find  in  the  Gospel  of  St.  Matthew,  was 
born  at  Bethlehem,  and  brought  up  at  Nazareth.  How  then  accord 
you  these  places  ? 

Chrysostom  gives  satisfaction  unto  the  present  objection,  affirm- 
ing that  Christ  was  born  in  Bethlehem,  and  bred  in  Nazareth;  but 
afterwards  dwelt  in  Capernaum  especially,  showing  his  greatest 
miracles  in  that  city. 

"They  brought  to  him  a  man  sick  of  the  palsy  lying  in  a  bed." 
In  these  porters  and  proctors,  observe  with  Hemingius  and  others, 
unfeigned  love  to  their  friend,  and  a  lively  faith  in  Christ ;  in  being 
feet  to  the  lame,  great  love  :  but  in  bringing  him  to  Christ,  and 


750  TEE    OFFICIAL    CALENDAR    OP   THE    CnURCH. 

that  after  sncli  a  strange  manner,  as  St.  Mark  reports  it,  ^'  uncover- 
ing the  roof  of  the  house  where  Christ  was,  and  letting  down  their 
sick  neighbour  in  a  bed,"  and  when  he  was  so  brought  unto  Christ, 
holding  it  sufficient  to  jDresent  an  object  of  misery  to  the  Father  of 
mercy,  greater  faith.  Others  happily  would  have  poured  out  a  long 
prayer  unto  Christ  in  word,  or  have  given  up  a  large  petition  in 
the  behalf  of  their  friend,  in  writing.  And  therefore  the  text  saith 
in  the  new  clause,   ^'  that  Jesus  saw  the  faith  of  them." 

"  Thy  sins  are  forgiven  thee."  Where  first  observe,  that  Christ 
is  so  good  as  his  word,  yea  better  than  his  promise  :  for  whereas 
he  saith,  "  ask  and  you  shall  have,''  he  granted  here  to  the  palsy- 
man  afore  he  did  ask,  and  more  than  he  did  ask.  Again,  this 
patient  came  to  Christ  especially,  if  not  only,  to  be  cured  of  his 
corporal  infirmity :  but  behold,  his  spiritual  iniquities  are  healed 
also.  "  Son,  be  of  good  cheer,  thy  sins  are  forgiven  thee."  King 
Solomon  desired  of  God  only,  that  he  would  give  him  an  under- 
standing heart  to  judge  his  people  ;  but  the  Lord  granted  him  not 
only  wisdom  in  such  a  plentiful  manner,  as  that  none  were  like 
hira  in  understanding,  either  afore  or  after  his  time :  but  also 
bestowed  on  him  other  blessings  of  riches,  honour,  and  prosperity, 
which  he  did  not  ask.  Saul  seeking  for  asses  only,  found  a  king- 
dom. Monica  begged  of  God  that  her  son  Augustine  might  one 
day  turn  Christian  and  Catholic:  but  he  proved  also  the  most  illu- 
minate doctor  of  all  the  fathers.  God  dealeth  exceeding  abundantly 
with  us  above  all  that  we  ask  or  think  :  Ephes.  iii.  30. 

Secondly,  in  that  Christ  here  said  to  the  patient,  "  Thy  sins  are 
forgiven  thee,"  before  he  said,  "Arise,  take  up  thy  bed,  and  walk  ;" 
he  doth  insinuate  that  first  he  should  have  craved  pardon  for  his 
sins,  and  then  afterwards  have  desired  help  for  his  sickness  ;  that 
first  he  should  have  sought  the  kingdom  of  God,  and  then  all  other 
things  should  have  been  cast  upon  him.  Ordinarily  men  are  too 
careful  for  their  bodies,  and  too  negligent  in  doing  right  to  their 
souls. 

Christ,  like  a  good  physician,  did  first  purge  his  patient,  and 
take  aAvay  the  matter  of  the  disease,  that  he  might  the  better  work 
his  cure.  Sin  is  the  cause  of  all  diseases,  and  therefore  Christ  who 
was  without  sin,  was  also  without  sickness ;  he  took  upon  him  (as 
the  school-men,  in  this  very  well)  common  infirmities  unto  the  whole 
nature  of  mankind,  as  to  be  weary,  to  thirst,  hunger,  mourn  :  but 
not  the  particular  infirmities  of  every  singular  person,  as  the  blind- 
ness of  Bartimfcus,  the  fever  of  the  ruler's  son,  the  palsy  of  this 
patient  lying  in  his  bed.     Indeed  it  is  said,  Isa.  liii.  4,  that   he 


THE   NINETEENTH   SUNDAY  AFTER   TRINITY.  751 

"  took  our  infirmities,  and  bare  our  "sicknesses."  But  St.  Peter 
interprets  it  of  our  Saviour's  Passion,  "  he  was  wounded  for  our 
transgressions,  and  broken  for  our  iniquities,  and  with  his  stripes 
we  are  healed."  If  any  then  be  sick,  let  them  humbly  confess 
their  sins,  and  heartily  crave  forgiveness  of  the  same,  first  con- 
sulting with  a  physician  for  the  soul,  then  entertaining  a  physician 
for  the  body. 

Hence,  learn  that  Christ  hath  not  an  eye  so  much  to  the 
greatness  of  our  sins,  as  to  our  faith.  If  he  see  thy  faith,  he  will 
wink  at  thy  fault.  When  the  blessed  thief  had  confessed  him  on  the 
cross,  "  0  Lord,  remember  me  when  thou  comest  into  thy  kingdom  :" 
Christ  instantly  forgetting  all  his  former  sins,  especially  respects 
his  present  confession,  answering  him  exceeding  graciously,  "  to- 
day shalt  thou  be  with  me  in  Paradise." 

In  that  Christ  said  here,  "  thy  sins  are  forgiven  thee,"  not- 
withstanding he  knew  the  scribes  AYOuld  murmur  and  mutter  against 
his  speech  :  he  teacheth  us  to  be  faithful  in  our  calling,  and  dili- 
gent in  doing  our  duty,  maugre  the  beard  of  all  captious  and  cavil- 
ling adversaries.  Hath  then  Almighty  God  given  such  power 
unto  men,  as  to  pronounce  the  joardon  of  sin  to  the  sick  man  in 
his  bed  ?  Is  the  doctrine  of  confession  and  absolution  agreeable  to 
the  Scriptures,  and  practice  of  the  Church,  as  well  present  as 
primitive?  Then,  albeit,  some  scribbling  scribe,  pen  an  invective 
pamphlet  against  a  discreet  pastor  executing  this  office,  or  some 
self-conceited  Pharisee  tell  the  people,  this  man  blasphemeth :  he 
may  notwithstanding  (upon  good  information  of  faith  and  repent- 
ance, as  Christ  in  this  place)  say  to  the  sick  sinner  in  his  bed, 
"  thy  sins  are  forgiven  thee,"  and  by  Christ's  authority  committed 
unto  him,  "I  absolve  thee."  Calv.  Instit.  lib.  3,  cap.  4,  sees.  21, 
22,  That  absolution  as  well  private  as  public  belongs  principally, 
yea  properly,  tanquam  ex  officio,  to  the  minister  as  Christ's  ambas- 
sador in  his  ecclesiastical  function,  I  refer  you  to  the  postils  of 
Melancthon^  Culman,  Zepperus  upon  this  place  ;  to  Martin  Bucer 
in  articulis  concordie  :  Melancthon  in  Matt,  xviii.  v.  18,  and  in 
John  XX.  V.  23,  and  in  tract,  de  poenitentia  tit.  confessio,  tom.  2, 
fol.  191.  Olevian  de  substantia  foederis,  part  2,  pp.  278,  279, 
and  sequent,  Luther,  Musculus,  Cruciger  apud  Melancthon  in 
Conciliis  Theologicis ;  Doctor  Field,  lib.  3,  Of  the  Church,  chap. 
25.  Master  White,  Way  to  the  True  Church,  pp.  230,  231.  For 
my  own  part,  I  wish  unfeignedly  that  all  popish  abuses  of  confes- 
sion and  absolution  utterly  abolished,  they  might  one  day  be  more 


752  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

fully  restored  in  our  Protestant  Churches  unto  their  primitive 
sincerity. 

Christ  in  saying,  ''thy  sins  are  forgiven  thee,"  doth  instruct  us 
more  fully  concerning  his  own  person  and  ofl&ce,  for  which  he  was  sent 
into  the  world:  namely,  "to  seek  and  save  that  which  was  lost." 
Unlink  the  phrase,  and  you  shall  find  a  Gospel  in  every  word. 
"  Son :"  if  we  be  sons,  how  can  our  Father  in  Heaven  deny  us  any 
good  thing  ?  Matt.  vii.  11.  ''•Be  of  good  cheer.''  If  God  be  with 
us,  who  can  be  against  us  ?  If  he  will  have  us  merry,  what  shall 
make  us  sorry  ?  "  Thy,"  in  particular,  "sins,"  in  the  plural,  many 
sins,  all  sins,  "  are  forgiven,"  freely,  yet  fully,  through  my  grace, 
not  upon  thy  merit.  For  he  saith  not  (as  interpreters  observe,) 
thou  shalt  satisfy  for  thy  sin:  but  "behold,  they  be  forgiven." 
xlgain,  it  is  very  remarkable  that  Christ  saw  their  faith  :  but  said 
"  thy  sins."  I  grant  with  Euthymius  and  other  ancient  fathers,  that 
undoubtedly  this  sick  man  had  some  faith,  otherwise  he  would 
never  have  sought  after  Christ  so  greedily,  neither  would  Chi^ist 
have  received  him  into  favour  so  graciously  :  yet  St.  Matthew, 
Mark,  chap.  ii.  ver.  5,  Luke,  chap.  v.  ver.  10,  attribute  most  unto 
the  faith  of  the  porters,  all  of  them  relating  the  story  thus:  "And 
when  Jesus  saw,"  not  his,  but  "  their  faith."  And  so  many  doctors 
understand  this  text,  as  Ambrose,  Cyrillus  Hierosolymitanus, 
Jerome  and  others.  If  Christ  then  be  so  willing  to  grant  our 
requests  upon  the  prayer  and  invocation  of  others ;  how  ready  will 
he  be  to  hear  when  ourselves  out  of  our  own  faith  are  suitors  for 
ourselves?  Undoubtedly  this  saying,  "thy  sins  are  forgiven," 
is  a  standing  sentence,  spoken  not  only  to  the  palsy  man  here : 
but  as  a  general  proclamation  unto  every  one  that  believeth. 

"And  behold  certain  of  the  scribes  said  within  themselves,  this 
man  blasphemeth."  A  man  may  blaspheme  three  ways  especially  : 
first,  ascribing  to  God  that  which  is  unbefitting  his  excellent 
majesty :  secondly,  by  denying  to  God  his  proper  attributes : 
thirdly,  by  giving  that  unto  himself  which  is  only  due  to  God. 
And  in  this  third  kind  the  scribes  imagined  Christ  to  blaspheme, 
because  none  can  forgive  sins  except  God:  Isa.  xliii.  25.  "'I  am  he 
that  putteth  away  thine  iniquity  for  mine  own  sake."  Christ, 
therefore,  proves  himself  to  be  God,  first  by  knowing  their  thoughts, 
and  secondly  by  doing  this  miracle.  Jesus  saw  their  thoughts; 
ergo,  God.  For  God  only  knows  the  hearts  of  all  the  children  of 
men. 

"  Whether  is  it  easier  to  say  thy  sins  be  forgiven  thee,  or  to  say 


THE   TWENTIETH   SUNDAY   AFTER   TRINITY.  753 

arise  and  walk  ?"  With  God  it  is  all  one  to  say  and  to  do;  but 
with  men  it  is  more  easy  to  say  this,  than  to  show  this.  ^'  And, 
therefore,  that  ye  may  know  that  the  Son  of  Man  hath  power  to 
forgive  sins  on  earth,"  I  will,  by  curing  the  palsy  man's  body,  prove 
that  I  can  also  save  his  soul.  Carnal  men  believe  their  sense 
more  than  their  Saviour.  "  He  shows  His  carnal  power  to  prove 
His  spiritual ;  He  performs  the  lesser,  but  more  evident,  to  demon- 
strate the  greater  and  less  evident."  Chrys.  And  it  is  Avorth 
observing  that  Christ  never  openly  forgave  the  sins  of  any,  till  by 
working  of  miracles  he  showed  evidently  that  he  had  power  to 
grant  pardons.  Ambassadors  are  not  believed  in  another  nation, 
until  they  deliver  their  letters  of  credence.  Christ  therefore 
showed  his  commission  and  letters  testimonial,  or  rather  a  plain 
patent :  "  That  ye  may  know  that  the  Son  of  Man  hath  authority 
to  forgive  sins  on  earth,  I  say  to  the  sick  of  the  palsy,  arise,  take 
up  thy  bed,"  &c. 

The  power  to  forgive  sins  and  to  work  this  cure  is  given  to  Christ 
only.  So  David,  "  Wash  me  throughly  from  my  Avickedness,  and  I 
shall  be  whiter  than  the  snow."  So  Jeremiah,  ''  Convert  me  Lord, 
and  I  shall  be  converted."  And  it  is  as  our  Church  speaks,  ''a 
great  marvel,"  nay,  saith  Augustine,  "it  is  a  more  strange  miracle 
to  convert  a  sinner  and  to  make  him  a  new  man,  than  it  was  in  the 
beginning  to  make  a  new  world."  The  Gospel  and  Epistle  meet 
together  in  their  argument  and  aim,  both  insinuating  that  Jesus 
Christ  is  the  Saviour  of  soul  and  body.  Wherefore  let  us,  as  the 
beholders  of  this  miracle,  glory  God,  and  pray  with  our  Church : 

0  God,  for  as  much  as  without  thee  we  are  not  able  to  please 
thee  :  grant  that  the  working  of  thy  mercy  may  in  all  things  direct 
and  rule  our  hearts,  through  Jesus  Christ  our  Lord.     Amen. 


THE  EPISTLE. 

Eph.  v.  15 — ^'  Take  heed  therefore  how  ye  ivalJc  circumspectly,  not 
as  unwise,  but  as  wise  men,"  ^^c. 

It  is  an  axiom  that  will  abide  the  touchstone,  "  whosoever  is  a 
good  man  is  a  wise  man  ;"  and,  on  the  contrary,  "whosoever  is  an 
irrepentant  sinner  is  a  fool."  Solomon  affirms  it  in  his  Proverbs, 
and  Christ,  a  greater  than  Solomon,  confirms  it  in  his  Gospel ; 
expressing  the  dangerous  estate  of  improvident  sinners  by  the  para- 
ble of  the  "foolish  virgins,"  and  terming  the  prodigal  child's  re- 
pentance "coming  unto   himself,"  as  if  he  had  been  out  of  his 


754  THE   OFFICIAL   CALENDAR    OF   THE   CHURCH. 

mts  until  liis  amendment.  So  Paul  advisetli  us  in  my  text,  "  to 
walk  circumspectlj,  not  as  unwise,  but  as  wise  men."  And  to  be 
wise  men,  according  to  the  doctrine  of  Paul,  is  to  be  new  men,  "  to 
cast  off  our  old  conversation,  and  be  renewed  in  the  spirit  of  our 
mind."  To  speak  more  particularly,  the  learned  atheist  is  a  fool, 
Psalm  xiv.  1.  •'  The  fool  hath  said  in  his  heart,  there  is  no  God." 
The  witty  harlot  is  a  fool,  Proverbs  ix.  13.  "A  foolish  woman  is 
troublesome,"  &c.  The  coveteous  (albeit  the  world  repute  him  only 
wise)  is,  notwithstanding,  in  the  Scripture's  estimate,  but  a  fool, 
Luke  xii.  20.  "  0,  fool,  this  night  will  they  fetch  away  thy  soul 
from  thee."  But  because  the  drunkard  is  a  most  apparent  gross 
sot,  our  apostle  willeth  us  here  principally  to  take  heed  of  drunken- 
ness, "be  not  drunken  with  wine,"  &c. 

The  wise  man's  eyes  are  in  his  head ;  he  therefore  looketh  unto 
Christ,  seeking  the  things  above,  where  Christ,  our  head,  sitteth  at 
the  right  hand  of  God ;  and  he  walketh  unto  the  city  which  is  to 
come,  in  the  right  way,  with  a  right  eye.  The  way  to  heaven  is 
to  know  God,  and  his  Christ,  John  xvii.  3  ;  a  lively  faith  working 
by  love,  Gal.  v.  6  ;  and  to  walk  in  this  right  way  uprightly,  is  to 
shun  the  mountain  of  presumption,  and  the  pits  of  despair,  turn 
neither  to  the  right  hand  nor  to  the  left ;  to  run  our  race  neither 
hastily  nor  slowly,  but  as  Paul  here,  circumspectly.  Now  the 
drunkard  (as  it  is  in  the  proverb)  "  is  out  of  the  way,"  to  speak 
the  best  of  him  in  charity,  reeling  in  the  way,  for  tipling  heads 
have  topling  heels.  It  is  a  popish  axiom,  caute  si  non  caste ;  but 
the  truth  is,  no  man  walks  charily,  but  he  who  walks  chastely.  Our 
apostle's  caute  is  as  much  as  cavete,  take  heed  of  everything  which 
is  an  hindrance  to  your  walking  in  the  ways  of  the  Lord,  but  es- 
pecially take  heed  "  that  ye  be  not  drunken  with  wine,  wherein  is 
excess." 

Concerning  this  one  sin,  school  authors  have  moved  many  ques- 
tions ;  as  first,  whether  a  man  being  sick  may  be  drunken  medicin- 
ally for  his  health  ? 

2.  Whether  a  man  taking  an  inebriative  potion,  not  knowing  the 
force  thereof,  hereby  committeth  any  sin  ? 

3.  Whether  a  man  overcharging  his  stomach  at  a  public  feast, 
not  in  any  carnal  delectation,  imtemperately  carousing,  but  upon 
compliment,  only  pledging  ordinary  cups  of  kindness,  may  justly 
be  condemned  of  excess  ? 

4.  Whether  the  courteous  invitor  ui'ging  his  guest  in  love,  may 
be  said  to  make  the  riot  ?  and  if  cither  be  thought  author  of  mis- 
rule, whether  the  guest  or  his  invitor  ? 


THE   TWENTIETH   SUNDAY  AFTER   TRINITY.  755 

5.  Whether  any  subject  in  answering  his  sovereign's  health, 
may  -wittingly  and  -willingly  transgress  in  this  kind  ? 

G.  Whether  any  for  fear  of  stabbing,  or  any  such  like  imminent 
peril,  should  endanger  his  soul  to  save  his  body  ?  and  if  any  of 
these  kinds  are  to  be  excused,  -whether  altogether,  or  ho-w  much  ? 

For  the  resolution  -whereof,  I  refer  you  to  Thomas,  Altissiodo- 
rensis,  and  Cajetan  ;  holding  it  sufficient  at  this  time  to  treat  of  vo- 
luntary, -wicked,  inordinate  drunkenness,  implied  in  our  text. 
First,  voluntary,  "be  not;"  insinuating  that  it  is  in  our  o-wn 
power.  Secondly,  wicked,  '■^  drunken  with  wine."  For  as  divines 
are  bold  to  speak,  there  is  an  holy  drunkenness,  as  that  of  the 
blessed  Apostles  on  Whitsunday,  and  that  of  martyrs  and  saints 
of  every  age,  who  taking  the  "  cup  of  salvation"  into  their  hands,  are 
so  "  filled  with  the  spirit,"  that  they  are  even  sick  with  love. 
Cant.  ii.  5  ;  and  inebriated,  as  it  were,  with  the  plenteousness  of 
God's  house.  Thirdly,  inordinate,  "wherein  is  excess,"  making 
men  absolute  dissolute,  ready  to  commit  all  uncleanness,  even  with 
greediness.  All  these  being  put  together,  make  drunkenness  a 
grandame  in  Babylon,  and  a  very  monopoly  of  mischief,  transgress- 
ing every  precept  of  the  whole  Law.  ' 

As  a  general  that  besiegeth  a  city,  laboureth  especially  to  gain 
the  tower  or  the  castle,  knowing  that  if  he  possess  it  he  shall  in- 
stantly command  the  whole  town,  so  likewise  the  devil,  who  daily 
doth  assault  our  little  city,  plots  how  he  may  be  possessed  of  our 
capitol  and  sconce,  being  assured  that  if  our  head  be  tipling,  our 
eyes  will  be  wanton,  our  tongue  blasphemous,  our  throat  an  open 
sepulchre,  our  hands  ready  to  stab,  our  feet  swift  to  shed  blood  ;  in 
brief,  all  our  members  at  his  service  to  become  weapons  of  un- 
righteousness, to  commit  all  manner  of  sin,  even  with  greediness. 
And  so  the  drunkard  is  like  the  dead  sea ;  as  no  fish  can  live  in  the 
one,  so  no  virtue  in  the  other.  "  He  is  abominated  by  God,  de- 
spised by  angels,  derided  by  men,  destitute  of  virtues,  vexed  by 
demons,  and  trodden  on  by  all."    Augustine. '- 

!Men. 
Civil  men. 
Christian  men. 
Collegiate  men. 
Clergymen. 

If  we  consider  ourselves  as  men,  we  shall  easily  see  that  drunken- 
ness makcth  us  no  men;  it  is  a  voluntary  madness,  whereby  men 


756  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

deprived  of  their  use  of  reason,  are  like  horse  and  mule,  without 
understanding.  He  that  hath  this  sin  hath  lost  himself,  and  is 
become  rather  a  beast  than  a  man,  nay,  worse  than  a  beast,  for  we 
cannot  enforce  a  beast  to  drink  more  than  he  need.  A  drunkard, 
as  it  is  in  our  English  proverb,  will  play  the  devil. 

Secondly,  if  we  consider  ourselves  as  civil  men,  this  one  sin  over- 
throweth  all  the  four  cardinal  and  chief  virtues.  As  justice,  for 
how  shall  any  man  do  right  unto  others,  who  cannot  do  reason  unto 
himself?  Prudence,  which  is  often  drowned  in  this  sink,  is  espe- 
cially maintained  by  moderate  diet.  Temperance,  for  foulness  of 
body  follows,  ordinarily  fulness  of  bread.  Fortitude,  for  St.  Am- 
brose notably,  "  in  the  morning  you  courageously  await  your  foe  :  at 
night  you  are  laughed  at  by  the  boys,  wounded  without  weapons, 
slain  without  a  battle."  Holofernes  having  lost  his  wit  in  wine,  lost 
his  head  also  by  the  hand  of  a  silly  woman. 

Thirdly,  if  we  consider  ourselves  as  Christian  men,  ''he  that 
liveth  in  pleasure  is  dead  while  he  liveth :"  ergo,  saith  Jerome,  a 
drunkard  is  not  only  dead,  but  bui-ied  in  his  sin  also.  There  be 
many  woes  denounced  against  him  in  this,  and  more  woes  executed 
on  him  in  the  next  life.  "For  I  tell  you  (saith  the  Apostle)  that 
they  who  do  such  things  shall  never  inherit  the  kingdom  of  God," 
Gal.  v.  21. 

Fourthly,  if  we  consider  ourselves  as  scholars,  our  honourable 
founders  in  great  wisdom  foreseeing  the  manifold  inconvenience  of 
tippling  in  students,  ordained  that  we  should  have  but  a  spare  diet 
in  the  college,  and  forbade  all  excessive  riot  and  inordinate  com- 
messatiation  in  the  town.  A  gentleman  hearing  that  his  son  at 
university  was  given  to  dicing,  answered,  that  want  of  money  would 
occasion  him  haply  to  leave  that  fault.  Afterward  understanding 
that  he  was  given  to  whoring,  said,  that  either  marriage  or  old  age, 
would  one  day  cure  that  folly.  But  when  he  was  informed  of  his 
wine-bibbing,  "Out  upon  the  villain !"  (said  the  father)  "I  will 
surely  disinherit  him  ;  for  that  fault  will  increase  with  his  years." 
A  gamester  will  continue  so  long  as  his  purse  lasts,  an  adulterer  so 
long  as  his  loins  lasts;  but  a  drunkard  so  long  as  his  lungs  and 
life  lasts. 

Fifthly,  if  wo  consider  ourselves  as  clergymen,  he  that  Is  given  to 
wine  should  not  be  made  bishop,  and  if  any  prelate  or  priest  after 
consecration  become  a  wine-bibber,  ebrietatibus  vacans,  aut  cesset 
aut  deponatur,  "let  him  cease  or  be  deposed  ;"  as  it  is  in  the  42nd 
Canon  of  the  Apostles,  according  to  the  computation  of  Theodorus 


THE   TWENTIETH   SUNDAY   AFTER    TRINITY.  757 

Balsamon.  And  by  the  seventh  injunction  of  Queen  Elizabeth, 
ecclesiastical  persons  are  forbidden  hunting  of  alehouses  and 
taverns. 

Preached  at  St.  Mary's  in  Cambridge,  on  Whitsunday,  Anno. 
1602.  The  remnant  of  this  text,  concerning  psalms  and  hymns, 
and  spiritual  songs,  is  expounded  Epistle,  5th  Sunday  after  Epiph. 


THE  GOSPEL.     . 

Matth.  xxii.  1 — ^^  Jesus  said  unto  his  Disciples,  the  Jcingdovi  of 

heaven  is  like  unto  a  man  that  ivas  a  Kijig,  which  made 

a  great  marriage  for  his  son,"  ^c. 

This  Gospel  in  effect,  is  all  one  with  that  appointed  to  be  read  on 
the  Second  Sunday  after  Trinity  :  both  teach  one  point,  and  tend 
to  one  purpose.  Wherefore,  lest  I  seem  double  diligent,  I  refer 
you  to  my  large  notes  upon  that  other  text,  and  entreat  you  to  be 
content  with  a  short  paraphrase  for  the  present. 

"  The  kingdom  of  heaven."  The  Church  militant  on  earth,  is 
this  kingdom  of  heaven  ;  I  say  militant,  and  that  for  two  reasons 
especially  :  first,  because  this  marriage  feast  is  called  a  dinner,  verse 
4,  and  after  dinner  there  foUoweth  another  banquet,  namely,  the 
Supper  of  the  Lamb,  Apoc.  xix.  9.  This  dinner  then  is  a  feast  of 
grace,  that  supper  a  feast  of  glory. 

This  King  is  God  the  Father,  a  King  of  kings,  and  Lord  of  Lords, 
able  to  do  whatsoever  he  will  in  heaven,  in  earth,  and  in  hell.  As 
one  doth  gloss  my  text,  ''  Ruling  in  heaven  by  glory,  on  earth  by 
grace,  in  hell  by  justice."  His  Son  the  Bridegroom  is  Christ,  and 
his  Bride  the  Church  ;  and  God  made  this  marriage  by  Christ's 
incarnation.  For  as  the  best  way  to  reconcile  two  disagreeing 
families  of  enemy-kingdoms,  is  to  make  some  marriage  between  them : 
even  so  "  the  Word  became  flesh  and  dwelt  among  us  "  in  the  world, 
that  he  might  hereby  make  our  peace,  reconciling  God  to  man,  and 
man  to  God.  At  this  great  marriage  dinner,  the  Bridegroom  himself 
is  the  best  dish,  even  the  body  and  blood  of  Christ  preached  in  his 
word,  and  presented  in  his  Sacraments.  And  albeit  this  feast  con- 
cerns especially  the  Jew,  yet  appertaineth  it  unto  all,  as  begun  in  the 
beginning  of  the  world,  and  endureth  to  the  end  of  the  same.  The 
Patriarchs  and  prophets  in  old  time,  the  preachers  and  pastors  in  our 
time,  call  and  invite  men  every  day  to  this  marriage.  The  latter 
course  at  this  feast,  or  the  sweetmeats,  are  remission  of  sins,  ever- 


758  THE   OFFICIAL   CALENDAR    OF   THE   CHURCH. 

lasting  life  ;  such  joy  as  no  tongue  can  express,  or  heart  conceive. 
The  time  when  the  King  cometh  in  to  see  his  guests,  the  general  day 
of  judgment,  when  he  shall  separate  the  reprobate  from  his  elect, 
Matth.  xiii.  40,  and  xxv.  32. 

The  wedding  garment,  as  Origen  thinks,  is  Christ :  or  as  Euse- 
bius,  the  new  man  :  or  as  Jerome,  observing  of  the  command- 
ments of  Christ :  or  as  a  pure  conversation :  or  as  others, 
an  upright  heart,  coming  to  the  marriage  rather  out  of  duty, 
than  for  a  dinner  :  or  as  others,  charity :  or  as  Gregory,  grace : 
or  as  others,  faith  :  or  as  others^  regeneration  :  consist  in  faith 
and  repentance.  All  which  upon  the  point  are  the  very  same  :  so 
that  (as  our  divines  observe)  the  question  is  idle  whether  faith  or 
godly  life  be  this  garment,  because  good  works  always  proceed 
from  faith,  and  faith  always  showeth  itself  by  good  works.  Hypo- 
crites are  they  who  want  the  wedding  garment,  professing  that 
they  know  God,  but  in  their  works  denying  him. 


THE  EPISTLE. 

Ephes.  vi.  10. — "  Ji^/  brethren,  he  strong  through  the  Lord,"  ^c. 

The  life  of  man  is  a  warfare  on  earth,  and  every  Christian  is  a  pro- 
fessed soldier,  having  fightings  without  and  terrors  within.  He  must, 
therefore,  learn  two  things  especially :  first,  how  to  choose  his 
arms :  and  secondly,  how  to  use  them.  Our  Apostle  doth  instruct 
him  here  concerning  both.  As  for  the  choice,  the  defensive 
weapons  are  the  "  girdle  of  verity,  the  breast-plate  of  righteous- 
ness, shoes  of  preparation,  shield  of  faith,  helmet  of  salvation." 
Offensive,  "the  sword  of  the  Spirit,  which  is  the  Word  of  God." 
As  for  their  use,  Paul  adviseth  us  to  put  them  on,  and  to  put 
them  all  on,  and  so  to  put  on  the  whole  armour,  as  that  we  may 
stand  in  all  good,  and  withstand  all  evil.  All  which  is  employed 
in  the  11th  verse,  containing  a  proclamation  to  arms,  "  put  on 
all  the  armour  of  God  ;"  and  a  reason,    ''that  ye  may  stand,"  &c. 

1.  Every  Christian  charged  with  armour. 

2.  This  armour  must  be  God's  armour. 

In  the  proclamation    \   3.  Panoply,  complete  armour,  all  the  whole 

four  points  are  re-   i  armour  of  God. 

markable  :  j  4.  This  complete  armour  must  not  only  be 

showed  abroad  or  hung  up  at  home :  but 
used  and  employed  daily,  put  on. 

The  reason  hereof  is  manifest  and  manifold  :  first,  that  we  may 


THE   TWENTY-FIRST   SUNDAY   AFTER   TRINITY.  759 

be  able  to  stand  in  battle.  Secondly,  that  ^e  may  so  stand,  as 
that  we  may  'withstand.  Thirdly,  that  we  may  so  withstand,  as 
that  we  may  foil  our  enemies  assaulting  as  well  as  retiring. 
Fourthly,  that  we  may  repel  not  only  some  few  but  all  assaults. 
Fifthly,  all  assaults,  not  only  of  the  flesh  and  the  world,  but  of  the 
devil  also,  which  is  the  prince  of  darkness,  and  general  commander 
of  all  forces  against  us  in  these  spiritual  skirmishes. 

For  the  first  point :  armour  is  necessary,  whether  we  consider 
our  own  weakness,  or  our  enemies  strength.  Our  weakness,  as 
being  unapt  and  unable  by  nature  to  think  so  much  as  a  good 
thought,  and  therefore  we  must  be  strong  through  the  Lord,  who 
giveth  his  soldiers  power  and  might,  teaching  our  hands  to  war 
and  our  fingers  to  fight.  It  is  reported  of  Trajan,  that  he 
would  cut  in  pieces  his  own  garments,  rather  than  his  soldiers 
should  want  a  rag  to  bind  up  their  wounds :  but  our  captain 
Christ  hath  given  unto  such  as  march  under  his  banner  his  own 
flesh  and  his  own  self,  willing  for  us  not  only  to  put  on  his  armour, 
but  also  to  "put  on  himself,"  that  we  maybe  "strong  through 
the  power  of  his  might,"  who  can  do  whatsoever  he  will,  and  will 
do  whatsover  is  best  for  all  his  followers.  Again,  we  need  arms 
in  respect  of  our  enemies,  as  being  many,  mighty,  cunning  in  plot- 
ting, cruel  in  executing. 

1.  Many,  for  these  governors  and  princes  have  many  soldiers 
and  subjects  under  them,  wicked  spirits  worse  men  ;  an  infinite 
number  against  a  little  flock  and  an  handful  of  people. 

2.  Mighty,  '^  for  we  wrestle  not  against  flesh  and  blood,''  that  is, 
not  simply  with  flesh  and  blood  ;  or  only,  for  then  one  sword 
should  be  so  long  as  another,  and  one  man  so  strong  as  another : 
but  we  fight,  men  against  devils,  even  weaklings  against  powers 
and  principalities,  as  it  were  silly  lambs  against  roaring  lions. 

3.  Cunning  in  plotting,  as  being  spiritual  and  invisible,  fighting 
so  craftily,  that  we  know  not  on  which  side  they  will  assault. 
Satan  in  the  beginning  was  a  serpent  for  his  subtlety,  but  now 
being  indued  with  almost  six  thousand  years  experience,  is  become 
a  dragon  and  an  old  serpent.  Apoc.  xx.  2.  Such  a  circumventing 
enemy,  that  being  a  prince  of  darkness,  he  can  transform  himself 
into  an  angel  of  light.  Avarice  is  a  work  of  darkness,  peevishness 
a  work  of  darkness,  inordinate  drinking  a  work  of  darkness.  But 
he  doth  cover  and  cloak  these  with  armour  of  light,  insinuating 
that  covetousness  is  commendable  thrift,  obstinacy  noble  resolu- 
tion, and  drunkenness  a  point  of  good  fellowship.  Gross  wicked- 
ness is  easily  seen,  and  prevented  soon :  but  our  chief  adversaries 


760  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 

abound  -with  spiritual  ^vickcdnesg  and  invisible  craftiness,  and  tlicir 
ordinary  soldiers  are  in  their  generation  v,'iseY  than  the  children  of 

light. 

4.  Cruel  in  executing  and  prosecuting;  Satan  is  an  accuser  of  his 
brethren,  and  a  murderer  from  the  beginning,  called  in  Holy  Scrip- 
tures a  lion,  for  his  might,  and  a  roaring  lion  for  his  malice, 
"seeking  daily -whom  he  may  devour,"  1  Pet.  v.  8.  Now  these  de- 
scriptions are  set  down  not  that  we  should  faint,  but  rather  encourag- 
ing us  to  fight.  For  seeing  our  enemies  are  so  many,  so  mighty, 
so  malicious,  so  crafty,  so  willing  and  able  to  hurt  us,  it  bchooveth 
every  man  to  be  well-appointed  and  armed,  "  that  he  may  be  able 
to  resist  in  the  evil  day." 

The  second  point  observed  in  the  proclamation,  is,  that  our  ar- 
mour must  be  "God's  armour,"  not  armour  of  the  flesh,  '^  for 
cursed  is  the  man  that  maketh  flesh  his  arm."  Not  armour  of  the 
world,  for  our  enemies  are  "  worldly  governors,"  and  the  chief  of 
them  is  the  "prince  of  the  world."  *' Some  put  their  trust  in 
chariots,  and  others  in  horses,  but  we  will  remember  the  name  of 
the  Lord  our  God."  Not  armour  of  the  devil,  for  then  we  shall  have 
nothing  but  his  leavings.  Ilis  armour  is  popish  exorcism,  super- 
stitious crossing,  holy  water,  and  the  like,  which  he  little  feareth, 
as  being  framed  in  his  own  shop,  and  given  us  at  his  appoint- 
ment. "  The  weapons  of  our  warfare  are  not  carnal,  but  mighty 
through  God  to  cast  down  holds."  Against  the  works  of  darkness 
we  must  "  put  on  armour  of  light."  Let  us  then,  if  the  devil  at 
at  any  time  tempt  to  cruelty,  pride,  impatience,  ''  put  on  tender 
mercy,  kindness,  humbleness  of  mind,  meekness,  long  sufi'ering," 
&c.,  as  it  is  in  the  present  Epistle  ;  we  must  arm  ourselves  with  the 
"breast-plate  of  righteousness"  against  iniquity,  "  with  the  girdle 
of  truth"  against  heresy,  "  with  the  helmet  of  salvation"  against 
despair,  "  with  the  shield  of  faith"  against  infidelity.  The  devil 
is,  mystically,  the  huge  leviathan,  "  esteeming  iron  as  straw,  and 
brass  as  rotten  Avood ;  when  the  sword  doth  touch  him  he  will  not 
rise  up,  and  he  laughcth  at  the  shaking  of  the  spear  ;  in  the  earth 
there  is  none  like  him  ;"  he  fears  not  our  fleshly  weapons,  or  worldly 
weapons,  and  therefore,  that  we  may  stand  against  his  force,  we 
must  put  on  the  armour  of  God,  and  dwell  under  the  defence  of  the 
Most  High. 

The  third  thing  considered  in  the  proclamation,  is  that  we  put 
on  "  all"  God's  armour,  or  "  the  whole  armour  of  God,"  as  it  is, 
verse  13.  I  cannot  examine  every  particular  weapon  in  this  ar- 
moury ;  learn  only  three  points  of  war. 


THE   TWENTY-FIRST   SUNDAY  AFTER  TRINITY.  761 

First,  that  Paul  here  makes  no  mention  of  a  back  curate  for  a 
Christian  soldier.  There  is  an  helmet  for  the  head,  a  corslet  for  the 
breast ;  in  a  word,  a  shield  for  all  the  fore-parts,  only  no  guard, 
no  regard  of  the  hinder.  It  is  a  complete  armour,  and  yet  without 
any  defence  for  the  back  :  signifying  hereby  that  every  Christian 
ought  to  keep  his  station  in  God's  army,  never  forsaking  the  ban- 
ner of  Christ,  until  death,  his  last  enemy,  be  destroyed.  It  is 
written  of  Bias,  falling  into  the  hands  of  his  enemies,  and  his  sol- 
diers crying.  What  shall  we  do?  that  he  did  answer,  "  Report  ye 
to  the  living  that  I  die  fighting,  and  I  will  report  to  the  dead 
that  ye  did  escape  flying."  When  William  the  Conqueror  had 
landed  at  Pemsey,  near  to  Hastings,  in  Sussex,  he  caused  all  his 
ships  to  be  sunk,  that  all  hope  of  flying  back  might  be  taken 
away.  The  !Numantian  would  rather  die  than  fly  :  so  the  Christian 
warrior  must  continue  faithful  unto  the  end  :  like  Samson,  killinof 
enemies  at  his  death,  as  well  as  in  life. 

The  second  remarkable  point  of  war  is,  that  we  must,  above  all 
other  weapons  of  defence,  take  "  the  shield  of  faith."  And  the 
reason  whereof  is  plain,  because  the  helmet  covers  only  the  head, 
the  corslet  the  breast,  and  the  sandal  the  foot ;  but  a  shield  covers 
all  the  body.  Let  us  then,  "  above  all,"  or  as  others  read,  "  in  all," 
use  faith.  In  all  tentations  and  combats,  or  in  putting  on  all  the 
weapons  aforesaid,  have  a  lively  faith  and  assured  confidence,  with- 
out which  all  the  rest  have  no  force.  The  sword  of  the  spirit, 
without  faith,  is  no  Scripture  to  thee  ;  the  girdle  of  verity,  without 
faith,  is  no  truth  unto  thee  ;  all  thy  righteousness,  without  faith,  is 
unrighteousness.  Seeing  then  it  is  impossible,  without  faith,  either 
to  please  God  or  resist  the  devil,  in  all,  and  above  all,  use  the  shield 
of  faith,  wherewith  ye  may  not  only  reject  or  avoid,  but  also 
^'  quench"  all  the  temptations  of  the  wicked,  albeit  they  be  "  darts," 
in  respect  of  their  sharpness,  and  "  fiery"  for  their  destroying ;  one 
sin  kindling  another,  as  drunkenness  kindleth  adultery,  and  adultery 
murder.  All  the  world,  saith  St.  John,  lieth  in  wickedness  ;  set 
on  fire  by  the  devil,  here  called  "  the  wicked,"  as  being  author  of 
all  evil,  and  master  of  all  the  fiery  works  in  the  world,  Matthew  vi. 
13,  and  xiii.  38.  But  be  of  good  cheer,  "  faith  overcometh  the 
world,"  1  John  v.  4.  One  shield  of  faith  is  able  to  bear,  yea,  to 
beat  off  all  the  fiery  darts  of  the  wicked  world,  flesh  and  devil. 

The  third  point  of  war  is,  that  the  Christian  soldier  is  armed 
with  a  sword,  so  well  as  with  a  buckler;  and  this  sword  is  the 
"Word  of  God,"  being  powerful  in  operation,  and  sharper  than  any 
two-edged  sword.     Acute  in  moving  us  to  virtue,  and  acute  in  re- 

50 


762  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

movinf  us  from  vice.  Doth  the  flesh  entice  thee  to  wantonness? 
strike  with  the  sword  of  the  spirit,  "  Thou  shalt  not  commit  adul- 
tery." Doth  the  world  tempt  thee  to  vanity  ?  strike  with  the  sword 
of  the  spirit,  "  Love  not  the  world,  neither  the  things  that  are  in 
the  Avorld.  If  any  man  love  the  world,  the  love  of  the  Father  is 
not  in  him."  Doth  Satan  assault  thy  faith,  and  tempt  thee  to  su- 
perstition and  idolatry  ?  strike  with  the  sword  of  the  spirit,  "  Thou 
shalt  worship  the  Lord  thy  God,  and  him  only  shalt  thou  serve." 
Doth  death  in  the  last  hour  of  thy  spiritual  combat,  affright  thee  ? 
strike  with  the  sword  of  the  spirit,  "  Death  is  swallowed  up  in  vic; 
tory,  the  sting  of  death  is  sin,  and  the  strength  of  sin  is  the  Law ; 
but  thanks  be  unto  God  which  hath  given  us  victory  through  our 
Lord  Jesus  Christ."  By  the  buckler  of  faith  a  Christian  soldier  is 
able  to  defend  himself,  by  the  sword  of  the  Spirit  able  to  confound 
his  enemy.  So  that  our  adversary  going  about  daily  seeking  whom 
he  may  devour,  rejoiceth  exceedingly  when  either  papists  hinder  the 
reading  or  atheists  hurt  the  preaching  of  the  word.  As  the  Philis- 
tians  would  not  suffer  a  smith  in  Israel,  lest  the  Hebrews  should 
make  them  swords  or  spears,  so  the  devil  cannot  endure  that  we 
should  hear  sermons,  and  read  Holy  Scripture,  lest  out  of  this  shop 
we  get  armour  to  repel  his  assaults  in  the  evil  day. 

The  last  observable  thing  in  the  proclamation  is,  that  a  Christian 
ought  not  only  to  know  God's  armour,  but  also  put  it  on. 

AVe  must  in  adversity  put  on  patience,  in  prosperity  put  on  hum- 
bleness of  mind,  at  all  times  above  all  these  put  on  love,  giving  every 
man  his  own.  If  we  will  overcome  the  princes  of  darkness,  we  must 
put  on  the  armour  of  light. 

But  observe  here  that  we  must  use  the  weapons  of  God  in  the 
wars  of  God,  against  enemies  of  God  only,  that  Ave  may  stand  against 
all  assaults  and  quench  all  the  fiery  darts  of  the  devil.  Many  men 
hit  the  soldiers  of  Christ,  and  hurt  the  friends  of  God  with  the 
armour  of  God.  As  heretics  fraudulently  cite  Scriptures  against 
Scriptures,  and  Fathers  against  Fathers,  and  so  make  God  as  it 
were  fight  against  himself.  Sylla  said,  "  the  enemy  is  to  be  conquered 
before  private  quarrels  are  to  be  avenged  ;"  our  force  must  not  be 
spent  in  private  grudges  against  our  brethren,  but  in  the  public 
quarrel  of  the  Gospel  against  the  common  enemy.  Indiscreet  schis- 
matics using  lies  and  libels,  the  weapons  of  the  devil,  in  good  causes, 
offend  the  church  as  much  as  open  heretics,  employing  God's  armour 
in  bad  causes. 

In  this  our  spiritual  warfare"  we  have  many  great  encourage- 
ments to  fight  valiantly  :  first,  our  weapons  are  good,  '•  a  complete 


THE   TWENTY-FIRST   SUNDAY   AFTER   TRISTITY.  763 

armour:"  Secondly,    our    Captain  is   good,   even    ''the    Lord   of 
Hosts,  having  all  power  and  might :"    Thirdly,  our  cause  good. 

Again,  the  continuance  of  fight  is  little,  but  our  reward  great. 
In  Rome  the  military  age  was  from  seventeen  to  forty-six,  or  in 
dangerous  times,  until  fifty.  The  days  of  our  age  are  threescore 
years  and  ten,  and  in  all  this  time  there  is  no  time  for  peace ;  we 
are  legionum  filii,  born  in  the  field,  and  sworn  soldiers  in  our 
swaddling  clouts,  always  bearing  arms  against  the  common  enemy 
from  our  holy  baptism  to  burial.  All  which  is  called  in  the  loth 
verse,  "  the  evil  day :"  in  regard  of  the  sharpness,  "  evil :"  in  regard 
of  the  shortness,  '<  a  day." 

Either  God  will  end  our  danger,  or  our  days :  and  then  we  shall 
be  no  longer  soldiers  in  armour,  having  palms  in  our  hands,  and 
crowns  on  our  heads  as  conquerors,  according  to  Paul ;  "  I  have 
fought  a  good  fight,  and  have  finished  my  course,  from  henceforth 
is  laid  up  for  me  the  crown  of  righteousness,  which  the  Lord  the 
righteous  Judge  shall  give  me  at  that  day,  and  not  to  me  only,  but 
unto  all  them  also  that  love  his  appearing." 


THE  GOSPEL. 

John  iv.  46. — '^  There  was  a  certain  ruler,  u'Jiose  son  was  sick  at 

Capernaum,''  c^c. 

This  Gospel  teacheth  us  whither  we  should  flee  for  succour  in 
all  the  troubles  of  this  life  :  namely,  to  the  fountain  of  welfare, 
Jesus  Christ.  According  to  that  of  Isa.,  ''  Ye  shall  draw  water  out 
of  the  wells  of  the  Saviour."  To  this  Well  a  Christian  ought  to 
come,  not  with  feet,  but  with  faith,  and  then  "  every  one  that 
calleth  upon  the  name  of  the  Lord  shall  be  saved." 
In  the  whole  story  fl.  A  loving  father. 

you  may  behold  1  2.  A  sick  son. 

four     principal    |  3.  A  pitiful  Saviour. 

persons;  [^4.  Dutiful  servants. 

Great  fortune,  being  Regulus,  a  little  king,  a  ruler. 

In   the    father)  .     (beginning,  in  desiring  Christ  to  come 

,  ^       jGreat  faith  \     down  and  heal  his  son. 

observe    two/     ,      .  It  .    ,   ,.     .         ,  ,    . 

,  .  ,  .     ^     havnig    /  Increase,  in  believmg  the  word  that 

°   *  '     three  de-  j     Jesus  had  spoken. 

grees,  a   ^  Full  growth,  in  that  himself  simply 

believed  and  all  his  household. 


764  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

As  for  tlie  greatness  of  this  honour :  Origen  thinks  he  was  of 
Caesar's  family.  Jerome,  that  he  was  a  Palatine.  What  he  was 
is  uncertain  now,  "for  one  generation  passeth  and  another  suc- 
ceedeth,"  Ecclesiasticus  i.  4,  "  and  the  fashion  of  this  world  goeth 
away,"  1  Cor.  vii.  31.  But  it  is  certain  that  he  was  either  noble  by 
descent  or  degree ;  favoured  in  the  court,  honoured  in  the  country, 
a  man  of  worth  and  quality.  Which  our  Evangelist  insinuates  in 
his  style,  calling  him  a  ruler,  as  also  for  that  he  was  attended  well, 
his  servants  met  him,  verse  51.  Where  note  by  the  way  that  it  is 
not  impossible  for  the  great  man  to  be  a  good  man,  or  for  Caesar's  fa- 
vourits  to  be  Christ's  follower.  Almighty  God  hath  elect  children 
among  all  sorts  of  people,  Magdalen  among  harlots,  Zacheus  among 
oppressors,  Matthew  among  publicans,  and  here  this  ruler  in  Herod's 
court.  Indeed  Bernard  was  wont  to  complain  that  the  court  is  wont 
to  receive  such  as  good,  but  to  make  them  bad. 

Yet,  notwithstanding,  Joseph  was  a  good  man  in  the  court  of 
Pharoah,  Daniel  a  good  man  in  the  court  of  Darius,  Mordecai  a  good 
man  in  the  court  of  Ahasuerus,  and  this  ruler  a  good  man  in  the 
court  of  Herod. 

The  faith  of  this  ruler  was  very  weak  at  first,  otherwise  he  could 
never  have  made  such  a  doubt,  and  asked  such  a  question  of  his 
attendants,  "at  what  hour  began  he  to  amend?"  But  when  he 
knew  certainly  that  his  son  was  healed  miraculously  by  Christ,  and 
not  by  casual  or  any  natural  means,  himself  and  his  whole  family 
believed  absolutely. 

All  his  house  was  instructed  in  the  faith  of  Christ,  and  fear  of  God. 
So  Joshua,  so  Lydia,  so  Crispus  the  chief  ruler  of  the  synagogue, 
Acts  xviii.  8 ;  and  so  must  every  master  of  a  family  bring  up  his 
household  in  instruction  and  information  of  the  Lord.  Every  man 
is  a  king  and  a  prophet  in  his  own  private  house,  so  that  he  can  want 
no  means,  except  he  want  a  mind,  to  perform  this  holy  business. 

In  Christ,  the  third,  yet  the  most  observ-  [  1.  His  rebuking") 
able  person  in  all  this  history,  two  things  I  >■  the  ruler, 

are  to  be  considered  especially  :  [  2.  His  relieving  ] 

The  Ruler  was  at  the  first,  luke-warm  or  frigid  in  his  faith,  as  Au- 
gustine notes,  and  therefore  Christ  chides  him,  "  except  ye  see  signs 
and  Avonders,  ye  Avill  not  beheve."  This  reprehension  is  not  judge- 
like,  but  father-like,  concerning  the  whole  nation  of  the  Jews  in 
general,  as  much  as  this  ruler  in  particular,  in  token  whereof  as 


THE   TWENTY-FIRST   SUNDAY  AFTER   TRINITY.  765 

interpreters  observe,  Christ  usetli  not  the  singular,  "  except  thou," 
but  the  plural  number,  "except  ye."  As  if  he  should  have  said,  I 
must  in  regard  of  your  incredulity  show  signs  and  wonders,  other- 
wise ye  will  not  believe.  I  will  heal  thy  son  therefore,  not  so  much 
upon  thy  petition,  as  for  the  confirmation  of  others'  faith.  I  will 
not  go  down  to  thine  house,  yet  I  will  work  such  a  wonder  in  thine 
house,  that  not  only  thyself  but  all  thine  shall  believe.  "  Go  thy 
way,  thy  son  liveth." 

The  petition  of  the  Ruler  consists  of  two  branches  :  one,  that 
"  Jesus  would  come  down  ;"  another  "  that  he  would  heal  his  son." 
Now  Christ  rejected  the  first  as  being  unfit,  but  he  granted  the 
second  wherein  he  prayed  well,  helping  his  child  not  by  going  down, 
but  by  speaking  one  word,  "thy  son  liveth." 

Let  every  master  in  like  sort  teach  his  household,  and  every 
servant  hear  the  good  instruction  of  his  master,  that  there  may  be 
so  many  Churches  as  there  be  families,  and  so  many  Chapels  as 
there  be  chambers  in  every  house  ;  that  being  armed  with  the  com- 
plete harness  of  God,  we  may  quench  all  the  fiery  darts  of  the 
wicked,  and  withstand  all  his  assaults  in  the  evil  day. 

Grant,  we  beseech  thee,  merciful  Lord,  to  thy  faithful  people, 
pardon  and  peace,  that  they  may  be  cleansed  from  all  their  sins, 
and  serve  thee  with  a  quiet  mind,  through  Jesus  Christ  our  Lord, 
Amen. 


766 


THE   OFFICIAL   CALENDAR    OF   THE    CHURCH. 


THE  EPISTLE. 

Phil.   3. — "  I  thank  my  God  with  all  remembrance  of  you 
alioays  in  my  jprayers^"  (j-e. 


This  Epistle 
to  the  Phi- 
lippians  hath; 
three  parts  a 


'  Subscription,  "  Paul  and  Timothous."  Paul,  as  author,  inditing, 
Timothcus  as  approver,  or  happily  penner,  writing  this  Epistle  : 
both  "  the  servants  of  Jesus  Christ,"  and  dearly  beloved  of  the 
Philippians. 
Inscription,  "  to  all  the  Saints  in  Christ  Jesus  which  are  at  Phi- 
lippi :"  that  is,  all  such  as  are  baptized,  and  have  given  up  their 
names  unto  Clirist  in  professing  the  Gospel,  all  in  Philippi,  but 
unbelieving  Pagans. 

('  Past,  a  good  beginninfr :  "  Be- 
cause ye  are  come  into  the 
fellowship  of  the  Gospel." 
Present,  an  happy  proceeding : 
"  from  the  fii'st  day  until  now." 
Future,  a  blessed  end  :  "  Surely 
certified  that  he  which  hath 
begun  a  good  work  in  you,  will 
perform  it,"  &c. 


Description  of  their 
perseverance,  toge- 
ther with  an  ex- 
hortation unto  the 
same,  which  is  the 
main  scope  of  all 
this  excellent  let- 
ter. Part  whereof 
is  our  present  text, 
containing; 


TTime,  "always  ia 
Extension  |     all  my  prayers." 
of  ^  Persons,   "  for  you 

[  all." 

Intention,  "  having  you  in  my 
remembrance,  and  praying  for 
you  with  gladness,  as  loving 
you  from  the  very  heart  root  in 
_  S    [  Jesus  Christ." 
Prayer  to  God,  that  their  "  love  may  in- 
crease more  and  more  in  knowledge  and 
judgment,  being  so  filled  with  the  fruit 
of  righteousness,  unto  the  glory  of  God," 
as  that  they  may  be  pure  before  God  in 
their  conscience,  and  "  without  offence" 
before  men  in  their  credit. 

The  sum  of  all  is,  in  brief,  that  the  Pastor  ought  to  bless  God 
ahvay  for  the  present  graces  of  the  Church,  as  also  most  heartily  to 
pray  for  the  further  and  future  good  of  tlic  same.  And  the  people 
likewise  must  on  their  part  bring  forth  in  their  life  such  excellent 
fruit  of  righteouness,  as  that  they  may  be  both  "  a  rejoicing  and  a 
crown"  to  their  Pastor.  As  the  legal  High  Priest  had  the  names  of 
the  children  of  Israel  graven  in  his  breast-plate :  so  the  Preacher  of 
the  Gospel  ought  to  have  his  cure  stamped  in  his  breast,  "always  in 
all  his  prayers  having  them  in  perfect  memory."  Queen  Mary  said, 
Calais  was  imprinted  in  her  heart :  so  Paul  here  to  the  Philippians, 
"  I  have  you  in  my  heart."     And  to  the  Corinthians  elsewhere,  "  Ye 


THE    TWENTY-SECOND    SUNDAY   AFTER   TRINITY.  767 

are  oiir  Epistle,  written  in  our  hearts."     See  Epist.  Dom.  12  et  18, 
post.  Trin; 

"Because ye  are  come  into  the  fellowship  of  the  Gospel,"  in  word 
and  deed,  believing  the  Avord  preached,  and  relieving  their  pastor 
persecuted :  being  companions  of  Paul  in  bonds,  as  they  were  partners 
of  Paul  in  grace. 

"From  the  first  day  until  now."  The  first  day  of  their  conver- 
sion is  mentioned  Acts  xvi.  and  this  now  was  his  first  imprisonment 
at  Rome,  recorded  Acts  xxviii.  or  as  other,  his  second  apprehension 
at  Rome,  by  computation  about  ten  years  after  the  first.  All  which 
time  the  Philippians  continued  constant  in  the  sincere  j)rofession  of 
Christianity,  neither  reduced  to  their  old  Gentilism,  nor  seduced  by 
false  teachers  unto  new  heresy. 

"  He  that  hath  begun  a  good  work  in  you  Avill  perform  it."  This 
sentence  confutes  abundantly  the  Pelagians,  holding  that  the  begin- 
ning of  every  good  work  is  only  from  God's  grace,  but  consummation 
of  the  same  from  our  own  virtue.  Whereas  the  Apostle  giveth  all  to 
God,  the  first,  and  second,  and  third  grace.  The  first  is  operating 
grace,  Avhereby  God  "beginneth  a  good  work  in  us,"  without  us, 
in  giving  a  will  to  do  well.  The  second  is  co-operating  grace,  where- 
by God  performeth  it,  giving  to  our  will  ability,  working  in  us  and 
for  us,  according  to  that  of  Paul ;  "  I  laboured  more  abundantly  than 
they  all,  yet  not  I,  but  the  grace  of  God  which  is  in  me."  So  the 
most  accurate  Doctor  Augustine  excellently,  "  He  who  made  thee 
without  thee,  shall  not  He  also  justify  thee  without  thee  ?"  The  third 
is  saving  grace,  whereby  God  crowneth  his  will  and  work  in  the  day 
of  Jesus  Christ,  not  by  the  merits  of  righteousness  which  we  have 
done,  but  according  to  his  mercy  saving  us.  In  the  words  of  Gregory  ; 
"  At  first,  God  acted  in  us  without  us,  that  He  might  afterwards 
act  with  us,  and  through  mercy  bestowed  He  might  reward  that  in 
us,  as  if  it  had  proceeded  from  us."  And  so  this  saying  of  our 
Apostle  maketh  against  the  Papists  also,  that  are  cater-cousins  to 
the  Pelagians  in  the  question  of  free-will  and  human  merit.  For 
seeing  God  is  all  in  all,  and  worketh  all  in  all,  end,  middle,  begin- 
ning ;  it  must  assuredly  proceed  from  grace,  that  any  man  works 
with  grace.  God  in  every  good  work  makes  a  beginning,  2  Cor.  iii. 
5,  helpeth  in  the  middle,  1  Cor.  xv.  10,  confirmeth  unto  the  end, 
1  Cor.  i.  8.  And  there  Rudulphus  Ardens,  a  learned  man  in  his  age, 
flourishing  from  the  year  1040  to  1100,  saith,  (in  an  Homilie 
preached  upon  the  Epistle,  18th  Sunday  after  Trinity)  seeing  by  one 


768  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

grace  vfc  come  to  another  grace,  tliey  be  called  merits  improperly, 
for  all  our  own  works  arc  loss,  that  Christ  might  be  the  true  gain 
and  advantage,  Philip,  iii.  8. 

"And  this  I  pray,  that  your  love  may  increase  yet  more  and 
more."  Christ  hath  foretold  that  the  love  of  many  shall  be  cold  in 
the  latter  ages  of  the  world,  Paul  therefore  begs  of  God  earnestly 
that  the  Church  of  Philippi  might  abound  with  the  gift  of  charity  : 
not  only  that  they  might  have  love,  but  that  it  might  increase  yet, 
and  that  more  and  more. 

"Filled  with  the  fruit  of  righteousness."  If  we  construe  this  of 
justification,  it  is  apparent  that  good  works  are  not  the  cause,  but 
the  consequent  of  our  righteousness,  as  the  fruit  makes  not  the  tree 
to  be  good,  but  only  shows  it  to  be  good.  If  we  take  righteousness 
here  for  sanctification,  observe  with  Zanchie  the  four  causes  of  good 
works : 

/Primary,  Christ:  "  Which cometh  by  Jesus  Christ," 
I  working  in  us  the  will  and  the  deed,  Philip,  ii.  13. 
I  Secondary,  ourselves  :  As  being  trees  of  righteous- 

1.  Efficient,  (  ness  planted  by  the  Lord,  and  so  by  Christ's 
especial  grace,  the  just  man  brings  forth  his  fruit 
in  due  season,  and  continuing  in  w^ell  doing,  is 
"  filled  with  the  fruit  of  righteousness." 

2.  Material,  fruit.  Internal,  in  thought ;  external,  in  word  and 
deed. 

3.  Formal  righteousness.  A  conformity  to  the  divine  Law,  Christ's 
imputative  righteousness  is  perfect,  or  inherent  righteousness  is  im- 

*perfect. 

r  Benefit  of  our  brethren,  for  trees  bear  fruit  for  the 

4.  Final,    <       good  of  others. 

I "  Glory  and  praise  of  God." 
And  here  we  may  learn  the  difference  between  the  good  works  of 
Christians  and  others.  A  Gentile  doth  a  good  Avork,  but  not  in 
Christ :  an  hypocrite  doth  a  good  work,  not  unto  God's  glory,  but 
for  men's  praise.  Whereas  the  true  Christian  is  "  filled  with  the 
fruit  of  righteousness,"  especially  for  this  end,  that  Angels  in  heaven 
may  glorify  God,  and  men  on  earth  also  praise  God  in  his  Saints., 
And  as  the  just  man  is  a  glory  and  praise  to  God  :  so  God  one  day 
will  praise  the  just,  in  saying,  "  Come,  ye  blessed,"  &c.,and  glorify 
him  also  both  in  body  and  soul  by  Jesus  Christ,  in  the  kingdom  of 
glory. 


THE   TWENTY-SECOND    SUNDAY   AFTER   TRINITY.  769 


THE  GOSPEL. 

Maith.  xviii.  21. — "  Peter  said  unto  Jesus,  lioiv  oft  shall  I  forgive 
my  hr oilier  if  he  sin  against  me  f 


This  Gospel  is  a  large 
commmeut  upon  the 
fifth   petition  of  the-: 
"Paternoster,"     and 
it  may  be  parted  into 


'  Peter's  question :  "  How  often  shall  I  forgive  my  brother 
if  he  sin  against  me,  till  seven  times  V 

First,   simply   by   way  of  proposi- 
tion ;  "  I  said  not  unto  thee  until 
seven   times :  but  seventy   times 
Christ's  answer :      i     seven  times." 
delivered,  )  Then  amply,  by  way  of  exposition 

in  the  parable  following,  "  there- 
fore is  the  kingdom  of  heaven  li- 
kened," &c. 

"  Jesus  said  unto  him."  In  this  answer  two  points  are  remarkable  : 
what  he  said,  and  to  whom.  "I  say  not  until  seven  times,  hut 
seventy  times  seven  times."  Christ  here  names  a  certain  number 
for  an  uncertain,  a  definite  for  an  infinite.  An  usual  trope  even  in 
our  common  speech,  I  have  heard  it  a  thousand  times.  I  would  not 
do  this,  or  sufier  that,  for  an  hundred  pounds.  Almighty  God  the 
father  of  mercy  forgiveth  us  more  than  seventy  times  seven  times, 
for  the  just  man  falleth  seven  times  a  day ;  so  that  if  we  live  but 
seventy  days,  our  sins  will  stand  in  need  of  pardon  seventy  times 
seven  times.  But  if  we  continue  long,  and  become  the  sons  of  many 
years,  assuredly  we  shall  be  the  fathers  of  many  sins,  and  need  for- 
giveness Seventy  thousand  times  seven  times.  0  Lord,  who  can  tell 
how  oft  he  ofi'endeth  ?  0  cleanse  thou  me  from  my  secret  faults. 
Now  we  must  be  meriful  as  our  Father  in  heaven  is  merciful,  extend- 
ing our  compassion  toward  our  brother  ofi"ending  us  not  only  seven 
times,  as  Peter  said,  or  seventy  times  seven  times,  as  Christ  in  the 
bare  letter  of  the  text :  but  according  to  the  true  meaning  of  the 
same,  even  so  many  seven  times  as  he  trespasseth  against  us. 

The  next  point  to  be  considered,  is  the  party  to  whom  our  blessed 
Saviour  spake  this,  and  that  is  Peter.  Jesus  said  unto  him,  "  I  say 
unto  thee,"  &c.  To  Peter  as  to  a  public  preacher,  and  to  Peter  as 
to  a  private  person.  In  the  words  a  little  before,  Christ  spake  of 
ecclesiastical  censures,  "If  thy  brother  hear  thee  not,  tell  it  to  the 
Church,"  V.  17  and  18.  "I  say  unto  ye,  whatsoever  you  bind  on 
earth,  shall  be  bound  in  heaven: "  and  so  this  text  (as  the  coherence 
showeth)  ought  to  be  construed  of  the  minister's  absolution,  as  well 


770  THE    OFFICIAL   CALENDAK    OF   THE    CHURCH. 

as  of  other  men's  forgiveness.  Here  then  all  pastors  are  taught, 
not  to  discomfort  and  despise  the  poor  penitent  soul :  but  rather  to 
pronounce  God's  pardon  and  absolution,  as  often  as  he  truly  repents, 
and  unfeignedly  believes  his  holy  Gospel.  It  was  an  heresy  defended 
by  Montanus,  Novatus,  and  Meletius,  that  such  as  after  baptism  and 
solemn  repentance,  fell  into  relapse  and  committed  any  grievous  crime, 
as  adultery,  sacrilege,  murder,  and  the  like,  ought  not  to  be  received 
again  into  the  bosom  of  the  Church.  But  Peter,  Bishop  of  Alex- 
andria, and  Anselm,  Bishop  of  Canterbury,  confuted  them  out  of  this 
text,  "thou  shalt  forgive  thy  brother  seventy  times  seven  times." 
If  thy  brother  will  not  hear  thee,  tell  the  Church :  if  he  will  not 
hear  the  Church,  hold  him  as  an  heathen  or  a  publican :  but  if  he 
repent  and  hear  thee,  thou  hast  won  thy  brother  unto  God,  and  thou 
must  again  receive  him  into  the  Church. 

As  this  may  be  construed  of  the  Church's  absolution,  so  most  ex- 
pound it  of  mutual  forgiveness  in  private  between  brother  and 
brother.  A  lesson  oft  urged  by  Christ  as  exceeding  necessary, 
whether  we  consider  God,  our  neighboui'S,  or  ourselves.  In  not  for- 
giving we  wrong  God,  to  whom  vengeance  belongeth ;  our  neighbours, 
in  that  our  private  quarrels  often  hinder  the  public  peace  of  the 
Church ;  ourselves,  hereby  neglecting  other  business  of  importance, 
yea  the  greatest  of  all,  our  own  soul's  eternal  estate,  for  except  we 
forgive  others,  God  will  not  forgive  us,  as  Christ  showeth  in  the  con- 
clusion of  his  ensuing  parable. 

Yea,  but  is  it  unlawful  to  defend  ourselves  against  the  violent 
hands  and  virulent  tongues  of  such  as  injure  us  in  our  goods  and 
good  name?  No.  Wh'en  a  brother  offendeth  in  his  kind,  we  resort 
to  words  and,  if  need  be,  to  blows,  quoth  Augustine.  As  every  Chris- 
tian must  be  tender  of  his  conscience  in  regard  to  himself,  so  jealous 
of  his  credit  in  regard  of  others.  We  must  therefore  sue  the  slanderer 
even  for  the  Gospel's  glory,  lest  good  men  be  scandalized,  and  God 
himself  blasphemed  upon  any  false  report  spread  abroad  of  us.  Here 
we  must  aptly  distinguish  between  private  revenge  and  public  justice. 
A  private  person  ought  only  to  admonish  his  brother ;  a  public  magis- 
trate, being  God's  lieutenant,  to  whom  vengeance  belongs,  may  punish 
him  also.  For  governors  are  sent  of  God  for  the  punishment  of 
evil  doers,  and  for  the  praise  of  them  that  do  well.  If  then  a 
minister  of  estate  forgive  the  bad,  he  doth  injure  the  good.  It  is  a 
true  saying  of  Augustine :  "  toleration  flourishes,  only  when  discipline 
does  not  sleep."  Christ  in  this  present  chapter  intimates  three  sorts 


THE   TWENTY-SECOND   SUNDAY  AFTER  *  TRINITY.  771 

of  correction.     The  first  is  of  love,  "if  thy  brother  trespass  against 

thee,  go  and  tell  him  his  fault  between  thee  and  him  alone :    if  he 

hear  thee  not,  take  yet  with  thee  one  or  two,"  &c.     The  second  is 

of  fear,  "if  he  will  not  vouchsafe  to  hear  them  and  thee,  tell  it  to 

the  Church."      The    third  is  of  shame,  "if  he  refuse  to  hear  the 

Church  also,  let  him  be  unto  thee  as  a  heathen  man  and  a  publican." 

So    likewise   the    temporal    magistrate    "beareth   a    sword    not   in 

vain,  for  he  is  the  minister  of  God,  to  take  vengeance  on  him  that 

doth  evil."     And  if  he  strike  with  the  sword  of  Justice,  it  is  not 

the  sword  of  an  enemy  wounding  thee,  but  of  a  physician  cutting 

thee.     According  to  the  tenor  of  this  doctrine,  Abraham  delivered 

his  nephew  Lot  from  the  hand  of  his  enemies.     And  so  Micaiah  the 

prophet  defended  himself  against  the  wrongs  of  Zedekiah.     And  so 

Paul  appealed  unto  Caesar :  and  Christ  accurately  confuted  all  the 

forged  imputation  of  his  adversaries,  John  viii.  49.     See  Epist.  3d, 

Sunday  after  Epiphan.    August,  de  verbis  Dom.  serm.  15,  postil; 

Melanct.  et  Zepper.  in  loc. 

f  1.  Who  is  the  creditor, 
I  2.  Who  is  the  debtor. 
3.  What  is  the  debt. 
'  Matter  or   narration,  "  The  kingdom  !  4.  The  time    when   our 
of  heaven  is  likened  unto  a  certain  ■{     creditor  calls  for  a  reek- 
man,   &c."  and  in  it  these  five  cir- 
cumstances: 


In  the  para' 
ble  follow-^ 
ing  note  the 


oning. 
5.  What  is  to  be  done 
when  our  account  is  call- 
ed upon. 
^  Moral  application,  "  so  likewise  shall  my  heavenly  father,"  &c. 

The  creditor  is  God,  as  Christ  cxpoundeth  himself,  ver.  35,  who 
lendeth  us  every  good  and  perfect  gift,  as  well  natural  as  supernatural. 
He  created  us  according  to  his  own  image,  redeemed  us  with  his  own 
blood,  and  sanctifieth  us  with  his  own  spirit :  making  us  lords  of  the 
world,  sons  of  the  Church,  heirs  of  heaven.  The  riches  of  his  mercy 
towards  us  are  so  precious  for  their  nature,  so  great  for  their  number, 
as  that  they  far  exceed  ten  thousand  talents.  See  Epist.  4th  Sunday 
after  Easter. 

He  takes  account  of  four  things,  especially  of  goods  committed  to 
thy  trust,  as  he  showeth  in  the  parable  of  the  Steward,  Luke  xvi. ;  of 
neglected  trusts,  as  in  the  parable  of  the  Talents,  Matth.  xxix. ;  evils 
committed,  as  in  the  parable  of  the  Two  Debtors,  Luke  viii. ;  evils  or  sins 
remitted,  as  in  this  present.  This  one  mentioned  in  the  text  is  every 
one,  for  God's  all-seeing  eye  beholds  all  our  thoughts,  and  words,  and 
deeds,  as  if  all  men  in  the  world  were  but  one.  He  sends  forth  his 
summons  in  this  life  by  the  preaching  of  the  law,  by  the  clamour  of 


772  THE   OFIICIAL   CALENDAR   OP   THE   CHURCH. 

the  conscience,  by  crosses  and  losses,  or  other  signs  of  God's  wrath  in 
heaven  and  in  earth,  as  it  were  citing  us  to  his  universal  audit.  But 
in  the  particular  death  of  every  man,  and  in  the  general  judgment  of 
all  men,  he  finisheth  his  account.  "For  it  is  appointed  unto  men  that 
they  shall  once  die,  and  after  that  cometh  the  judgment :"  in  which 
every  man  shall  have  his  doom,  according  to  that  he  hath  done, 
whether  it  be  good  or  evil.  In  that  day  there  shall  be  judgment 
merciless  to  him  that  showeth  no  mercy ;  the  cruel  and  ungracious 
servant  who  took  no  compassion  on  his  fellow,  shall  be  delivered  to 
the  Gaolers  and  kept  in  prison  until  he  pay  the  utmost  farthing.  For, 
as  Ardens  acutely,  "Their  death  is  ever  living  in  sorrow,  whose  life 
was  ever  dead  in  sin." 

What  then  is  to  be  done  that  our  debt  may  be  forgiven  ?  Accord- 
ing to  the  tenor  of  this  Scripture,  we  must  humbly  fall  down  before 
God  our  creditor,  ingenuously  confessing  our  inability  to  make  pay- 
ment, and  heartily  craving  releasement  for  the  merits  and  satisfaction 
of  his  Son  Christ  Jesus,  "  who  died  for  our  sins,  and  is  risen  again  for 
our  justification,  and  now  sitteth  at  the  right  hand  of  God"  as  our 
Mediator  and  Advocate,  promising  in  his  holy  word  to  refresh  all 
such  as  groan  under  the  burthen  of  their  debt.  And  because  faith  is 
working  by  love,  we  must  in  our  conversation  bring  forth  the  fruit  of 
righteousness,  forgiving  one  another  even  as  God  for  Christ's  sake 
forgiveth  us.  Here  the  Gospel  and  Epistle  meet :  Paul  saith,  "  I  pray 
that  your  love  may  increase  yet  more  and  more,"  &c.  And  Christ 
saith  in  his  application,  (which  is  the  very  key  that  openeth  all  the 
secrets  of  the  whole  Parable),  "  So  likewise  shall  my  heavenly  Father 
do  also  unto  you,  if  ye  from  your  heart  forgive  not  every  one  his 
brother  their  trespasses."  This  one  point  is  pressed  here  by  sundry 
reasons ;  as  first  from  Christ's  own  commandment,  "  I  say,  forgive 
thy  brother  offending  thee  seventy  times  seven  times :"  Secondly,  from 
God's  example :  Thirdly,  from  the  proportion  of  our  debt ;  our 
heavenly  King  forgiveth  us  ten  thousand  talents,  and  therefore  let 
us  not  strive  with  our  fellow  for  an  hundred  pence  :  Fourthly,  from 
the  dangerous  event,  because  the  pitiless  man  is  cast  into  prison  of 
hell.  As  then  we  desire  to  do  the  will  of  Christ,  and  to  be  followers 
of  God  as  dear  children,  and  to  fly  from  the  vengeance  to  come,  let 
us  be  courteous  one  to  another,  and  tender-hearted,  forgiving  our 
brethren  seventy  times  seven  times :  and  that  not  only  from  the  teeth 
outward,  but  as  Christ  in  the  text  expressly,  from  our  hearts,  in  truth 
and  in  deed.  If  you  say  "  I  forgive,"  then  forgive ;  it  is  better  to  forgive 


THE   TWENTY-THIRD   SUNDAY   AFTER   TRINITY.  773 

with  abuse,  than  to  utter  bland  words,  but  foster  cruel  thoughts.  Who- 
soever takes  this  course  with  his  creditor  shall  be  loosed  of  his  bonds, 
and  released  of  his  debt :  the  which  one  word  release,  doth  overthrow 
the  Monkish  doctrine  of  satisfaction,  and  quench  also  the  fire  of  Pur- 
gatory :  for  releasement  and  payment,  forgiveness  and  punishment 
are  quite  contrary.  The  debt  is  forgiven,  ergo  not  satisfied:  the 
debtor  is  forgiven,  ergo,  not  imprisoned  in  purgatory.  Beware  lest 
any  spoil  you  by  vain  reason  and  Philosophy,  whereas  the  Bible  doth 
admit  of  no  Purgatory,  but  Christ  and  the  Cross,  the  word  of  faith, 
Acts  XV.  9 ;  John  xv.  2,  and  the  rod  of  afiiiction,  Heb.  xii.  6.  See 
Gospel  6th  Sunday  after  Epiphany. 


THE  EPISTLE. 


Philip,  iii.  17. — "  Breth'en,  he  followers  together  of  me,  and  look 
on  them  which  ivalk,  even  so  as  ye  have  us  for  an  examine,"  <|^c. 


St.  Paul  in  this 
text  exhorts  the  l 


'  Follow  him  and  other  Apostles  of  the  like  carriage,  because 
their  conversation  is  in  heaven." 

Erroneous    in     doc- 


trine,   "  enemies  of 


ni       1     f  ni  -  ^  171     e^     a      i         f  Courses  are  dam- j     the  Cross  of  Christ. 
Church  ot  Phi-  i  1  lee  raise  teachers,  w     x^  •  \  n  i.  ■ 

T      .  ,  1        ,  ,,         nable,  being;         ',  Lorrrupt  in  manners 

lippi  to  and  such  as  walk  '  °  i<    i        i    n    •   +1    •„ 

'^  •  1    11     1  J  "whose  belly  IS  their 

wickedly,  because  -\  f         ,  „  ^ 

I  "  End   IS   damnation,   and    glory  their 
V     shame." 


their 


"  Be  followers  of  me."  This  argueth  his  confidence,  not  arrogance. 
For  having  instructed  the  Philippians  every  way  that  is  commendable, 
by  word,  by  writing,  by  working ;  and  knowing  nothing  by  himself 
wherein  he  was  wanting  in  his  Apostleship,  he  speaks  thus  as  their 
watchman,  and  not  as  his  own  trumpeter,  out  of  unfeigned  zeal  sin- 
cerely to  keep  them  from  error,  not  out  of  self-love  vainly  to  sound 
his  own  praise.  Hence  Pastors  are  taught  to  be  "  patterns  unto  their 
flock  in  word,  in  conversation,  in  love,  in  spirit,  in  faith,  in  pureness ;" 
that  it  may  be  said  of  every  Prelate  truly,  which  was  said  of  a  Pope 
flatteringly. 

"  Hie  Tivens  lux  Urbis  erat,  defunctus  eclypsis, 
Urbs  stetet  Urbane  stante,  ruente  ruit." 

"And  look  on  them."  Christians  (as  B.  Latimer  here  notes)  are 

not  bound  in  conscience  to  be  saints'  apes.     Imitate  David  in  that 

wherein  he  was  a  man  according  to  God's  own  heart,  but  abhor  his 


774  THE   OFFICIAL    CALENDAK    OF   THE   CHURCH. 

murder  and  adultery.  Imitate  Peter  in  liis  confessing,  but  not  in 
his  denying  Christ.  So  Paul  and  his  followers  are  to  be  followed, 
but  with  a  "so  far  forth,"  in  that  they  were  perfect. 

"Many  walk."  Not  after  the  spirit,  as  I,  but  after  the  flesh. 
Good  pastors  and  good  people  walk  in  their  vocation  orderly,  but 
the  wicked  are  dissolute  in  their  courses.  If  many  such  walkers  in 
Paul's  age,  there  must  of  necessity  be  more  now.  For  Satan  bound 
in  the  primitive  times,  is  in  this  latter  end  of  the  world  "  loosed 
again  out  of  his  prison,  and  his  wrath  is  great,  knowing  that  he  hath 
but  a  short  time."  There  is  now  such  horrible  rebellion,  inhuman 
cruelty,  monstrous  heresy,  barbarous  drunkenness,  even  among  such 
as  profess  the  Gospel,  that  a  man  would  think  the  whole  world  were 
turned  devil ;  and  therefore  seeing  the  wicked  walkers  are  not  a  few, 
but  many,  the  more  heed  ought  to  be  taken  of  them.  As  Paul  in 
this  present  chapter  at  the  second  verse,  "  Beware  of  dogs,  beware 
of  eAal  workers,  beware  of  the  concision." 

"  Of  whom  I  have  told  you  often,  and  now  tell  you  weeping.'' 
That  he  warned  them  often,  argueth  his  diligence ;  that  he  did  it 
now  weeping,  his  zeal  and  piety.     Weeping  for  that  the  simple  se- 
duced was  damnified,  and  the  subtle  seducing  (if  they  did  not  repent) 
hereby  damned.     So  Samuel  mourned  for  Saul,  1  Sam.  xv.  35,  and 
so  Paul  bewailed  his  Corinthians,  and  the  prophet  Jeremy;  "  0  that 
mine  head  were  full  of  water,  and  mine  eyes  a  fountain  of  tears,  that 
I  might  weep  day  and  night  for  the  slain  of  the  daughter  of  my  peo- 
ple."    There  be  many  learned  and  industrious  preachers  which  often 
admonish  you  of  such  as  walk  wickedly,  but  I  fear  we  want  weeping 
pastors  and  weeping  prelates,  earnest  men  in  God's  cause.     For  if 
they  weep  over  their  spiritual  children,  as  Monica  did  over  Augus- 
tine her  natural  son  ;  I  may  boldly  tell  them,  as  that  reverend  Bishop 
did  her,  "it  is  not  possible  that  the  son  of  these  tears  shall  perish." 
"Enemies  of  the  Cross  of  Christ."  All  such  as  derogate  from  the 
merit  of  Christ's  Passion,  are  enemies  to  Christ's  Cross  :  all  such  are 
enemies  of  Christ's  Cross,  which  either  believe  not,  or  bear  not  his 
Cross.     As  the  false  Apostles  in  Paul's  age,  who  taught  that  a  man 
is  justified  by  circumcision  and  works  of  the  Law,  which  is  so  dero- 
gatory to  the  sufi"erings  of  Christ,  as  that  it  is  said  expressly.  Gal.  ii. 
21,  "  If  righteousness  be  by  the  law,  then  Christ  died  in  vain."  And 
in  maintaining  this  assertion,  "  they  did  seek  carnally  to  please,  lest 
they  should  suffer  persecution  for  the  Cross  of  Christ."  See  Epist. 
15th  Sunday  after  Trinity. 


THE   TWENTY-THIRD   SUNDAY   AFTER   TRINITY.  775 

"Whose  end  i^  damnation."  Here  Divines  observe  Paul's  antithe- 
sis, between  the  good  and  the  bad  Apostles.  The  good  are  the 
friends  of  Christ,  but  the  bad,  "enemies  of  his  Cross."  The  good 
have  "their  conversation  in  heaven,"  but  the  bad,  "mind  earthly 
things."  The  good  shall  have  "their  vile  body  fashioned  like  to 
Christ's  glorious  body,"  so  that  their  shame  shall  be  turned  into 
glory  :  but  the  wicked,  on  the  contrary,  shall  have  "  their  glory  turned 
into  shame."  They  flourish  haply  for  a  time,  but  "their  end  is 
damnation." 

"Whose  belly  is  their  God."  That  is  our  God  which  we  like  best 
and  love  most.  And  therefore  the  false  doctors  in  Paul's  age,  who 
to  serve  their  own  turn  joined  together  circumcision  and  Christ  in 
the  business  of  our  salvation :  and  such  in  our  days,  as  thrust  them- 
selves into  the  Clergy,  that  they  may  buckle  the  Gospel  and  the 
world  together,  and  set  God  and  the  devil  at  one  table,  preaching 
pleasant  things  that  they  may  get  riches  and  go  gay :  what  I  pray 
do  they  but  make  their  belly  their  god  ? 

"Our  conversation  is  in  heaven."  First,  in  respect  of  our  union 
with  Christ,  in  whom  heaven  and  earth  are  met :  insomuch  as  God's 
elect  are  called  often  in  holy  Scripture,  "the  kingdom  of  heaven." 
For  albeit  they  be  pilgrims  on  earth,  and  dwell  in  houses  of  clay ; 
yet  they  live  not  according  to  the  fashions  of  the  world,  but  after 
the  Laws  of  that  City  which  is  above,  praying  always  that  the  king- 
dom of  God  may  come,  and  that  his  will  may  be  done.  See  Epist. 
Easter  Day. 

Secondly,  the  conversation  of  godly  men  is  in  heaven,  in  respect 
of  their  affections,  as  minding  heavenly  things,  and  not  earthly  things. 
In  the  world,  if  a  man  make  purchase  of  a  Lordship,  his  heart  is 
always  there,  there  he  pulls  down  and  builds  up  again,  there  he 
makes  himself  orchards  and  gardens ;  there  he  means  to  live,  there 
he  means  to  die.  Christ  Jesus  hath  bought  the  kingdom  of  heaven 
for  us  (the  most  blessed  purchase  that  ever  was)  and  hath  paid  for  it 
the  dearest  price  that  ever  was  paid,  even  his  own  precious  blood  : 
and  in  this  City  he  hath  prepared  a  mansion  for  us,  and  made  us 
free  denizens  of  it :  all  our  joy  therefore  should  be  there,  "  walking 
with  the  body  on  earth,  but  dwelling  with  the  heart  in  heaven." 
From  whence  we  look  for  the  Lord  Jesus  Christ,  unto  the  wicked  a 
Judge,  but  unto  such  as  love  his  coming,  "  a  Saviour,  who  shall 
change  our  vile  body,"  &c.     Where  four  points  are  considerable. 


776  THE   OFFICIAL   CALENDAR   OF   THE    CHURCH. 

1.  AVlio?  Jesus  Christ,  as  being  the  "resurrection  and  the  life  :" 
John  ii.  2,  and  v.  25. 

2.  What?  "our  vile  body,"  for  as  he  rcneweth  our  mind  by  grace, 
making  it  conformable  to  his  mind :  so  likewise  will  he  change  our 
vile  body,  that  it  may  be  like  his  glorious  body. 

3.  By  what  means  ?  "  according  to  the  working,  whereby  he  is 
able  to  subdue  all  things  unto  himself." 

4.  After  what  manner?  "he  shall  change,"  not  the  substance  nor 
the  lineaments  of  our  body :  but  the  quality,  making  this  corruptible 
to  put  on  incorruption,  and  this  mortal,  immortality,  "  changing  our 
vile  body  that  it  may  be  fashioned  like  unto  his  glorious  body." 

"  I  know  that  my  body  shall  arise  in  Christ :  why  then  should  I 
despair  ?  I  shall  come  forth  from  the  broken  gates  of  death,  in  the 
way  in  which  he  arose.  I  shall  come  forth  sound,  not  less,  nor  other 
than  I  am;  I  shall  have  the  same  countenance,  vigour,  and  colour." 
Prudentius. 


THE  GOSPEL. 

Matt.  xxii.  15. — '•  Then  the  Pharisees  ivent  out,  and  took  counsel 
how  they  might  entangle  him  in  his  words,"  ^e. 

Christ  in  this  Gospel  answereth  a  captious  question  of  his  adver- 
saries after  such  a  sort,  that  he  caught  the  wise  in  their  craftiness; 
and  as  the  Psalmist,  "  in  the  same  net  which  they  hid  privily,  them- 
selves are  taken." 


In  the  question 
these     circum- 


'  Time  when  :  So  soon  as  Christ  had  delivered  his  Parable  con- 
cerning the  marriage  dinner  of  the  king's  son,  "thenthe 
Pharisees  went  out." 
End  why ;  "  to  tangle  him  in  his  words." 
stances    are  to  J  Manner  how :  ''took  counsel  how." 
be     discussed    i  .     .        f  Pharisees,  as  chief  authors, 

especially  the      Questionists,  <  "  Their  disciples  with  Herod's  servants,"  asac- 

[   tors  or  subordinate  instruments. 
I  Proeme  :  "  Master,  Ave  know  that  thou  art  true,"  &c. 
^  Problem  :  "  Is  it  lawful  that  tribute  be  given  to  Ctesar,  or  no  ?" 

(  Confounding  his  adversaries,  "Jesus  per- 
j     ceiving  their  wickedness." 
r  Conflict  in     ^  Confuting,  "  show  me  the  tribute  money." 
In   Christ's    answer]  Concluding,   "give   therefore  to  Cossar," 

two  points  are  rc-j  '^    &,c. 

markablc,towit,  his     Conquest,  "  When  they  heard  these  words,  they  marvelled, 
^    and  left  him,  and  went  their  way." 


THE   TWENTY-THIRD    SUNDAY   AFTER   TRINITY.  777 

"  Then  the  Pharisees,"  Even  at  that  time  when  Christ  in  his  doc- 
trine sought  their  eternal  salvation,  they  conspire  to  work  his  utter 
destruction.  At  that  instant  when  they  should  have  believed  in  him 
(having  faces  harder  than  a  stone)  they  went  out  from  liim.  And 
I  pray  whither  ?  into  "the  counsel  of  the  ungodly,"  for  counsel  is 
the  foundation  to  work  upon.  Wherefore?  "to  entangle  him." 
And  for  that  heretofore  they  could  not  entrap  him  in  his  morals,  or 
in  his  miracles :  here  they  take  counsel  how  to  catch  him  in  his 
words.  Factors  in  his  court  for  the  Koman  tribute ;  for  Herod  fa- 
voured the  taxes  of  Cossar,  and  they  flattered  Herod.  A  sect 
altogether  opposite  to  the  Pharisees  in  the  question  about  tribute ; 
for  whereas  the  Pharisees  always  pretended  the  good  of  God's  Tem- 
ple, the  Herodians  on  the  contrary  contended  for  the  benefit  of 
Caesar's  Exchequer ;  and  yet  both  agreed  and  took  counsel  together 
against  the  Lord  and  against  his  anointed,  Psal.  ii.  2.  See  Gospel 
18th  Sunday  after  Trinity. 

"Master,  we  know  that  thou  art  true."  That  a  man  may  speak 
freely  the  truth,  he  must  have  knowledge,  zeal,  boldness.  All  which 
our  Saviour's  adversaries  ascribe  to  him  here.  Knowledge  of  the 
truth,  in  that  he  was  "  a  master  and  taught  the  way  of  God."  Zeal 
and  love  of  the  truth,  in  that  he  was  true,  teaching  truly.  Bold- 
ness, in  that  "he  respected  not  the  person  of  any." 

Now  the  Pharisees  uttered  all  this  proeme  out  of  impudent  flattery ; 
their  words  were  softer  than  butter,  having  war  in  their  hearts,  and 
smoother  than  oil,  yet  were  they  very  swords ;  calling  Christ  master, 
and  yet  scorning  to  be  his  scholars  :  John  ix.  28.  "Be  thou  his  dis- 
ciple" (say  they  to  the  blind),  "we  be  Moses'  disciples."  Afiirming 
here  that  he  was  true,  but  elsewhere  that  he  deceiveth  the  people ; 
saying  upon  this  occasion  that  he  taught  the  way  of  God :  but  at 
another  time  quite  contrary,  "  this  man  is  not  of  God."  Highly  com- 
mending his  undaunted  spirit,  that  they  might  hereby  provoke  him 
either  to  speak  treasonable  words  against  Caesar,  or  insupportable 
words  against  the  people. 

"Is  it  lawful  that  tribute  be  given  unto  Ciesar,  or  no?"  God  or- 
dained in  his  law,  that  every  man  of  twenty  years  old  and  above, 
should  yearly  give  half  a  sheckel,  as  an  ofi"ering  to  the  Lord,  towards 
the  reparation  of  his  house,  and  other  pious  uses.  And  this  collec- 
tion, as  Melancthon  conjecturally,  did  amount  every  year  to  three 
tons  of  gold.  Now  when  the  Romans  had  conquered  the  Jews,  and 
made  them,  as  we  read  Luke  ii.,  tributary;  this  money  given  unto 

51 


778  THE   OFFICIAL   CALENDAR   OF   THE    CHUECH. 

the  Temple,  was  jiaid  into  Caesar's  Exchequer.  Hereupon  there  did 
arise  first  a  great  disputation  among  the  Chief  Priests  and  Pharisees, 
■whether  it  was  hxAvful  to  pay  this  tribute  unto  Caesar,  or  no.  Then 
afterwards  ensued  open  rebellion  among  the  people,  Judas  of  Gali- 
lee being  their  captain,  as  St.  Luke  mentioneth,  Acts  v.  27.  For  this 
Judas  Galilaeus  conspiring  with  one  Sudducus  a  Pharisee,  drew  away- 
much  people  with  him,  openly  maintaining  against  the  faction  of  Herod, 
that  this  exaction  of  the  Roman  Emperor  was  intolerable,  contrary 
to  the  laws  of  God  and  immunities  of  the  Jews,  liis  free  people.  By 
which  it  doth  appear,  that  the  qu?ere  concerning  Coesar's  tribute  was 
exceeding  captious,  and  a  mere  dilemma.  For  if  Christ  had  an- 
swered, it  is  lawful ;  the  Pharisees  had  accused  him  unto  the  Chief 
Priest,  as  being  all  for  the  Temple  :  but  if  he  should  have  said,  it  is 
unlawful,  the  servants  of  Herod  would  have  delivered  him  unto  the 
secular  power  of  the  governor,  as  a  seditious  fellow,  "  perverting  the 
people,  and  forbidding  to  pay  tribute  to  Caesar  :"  Luke  xxiii.  2.  If 
he  should  have  disputed  against  the  tribute,  he  had  offended  Caesar : 
if  for  the  tribute,  displeased  the  people,  who  did  bear  this  burden 
against  their  Avills.  And  so  the  Pharisees  might  have  had  a  gap 
opened  to  destroy  him,  if  the  people  did  abandon  him.  In  both  ap- 
peared imminent  danger,  if  not  death.  Hitherto  concerning  the 
Pharisee's  question,  hearken  now  to  Christ's  answer. 

"  But  Jesus,  perceiving  their  wickedness."  Or  as  St.  Mark,  "their 
hypocrisy:"  or  as  St.  Luke,  "their  craftiness."  For,  "there  is  no  wis- 
dom, neither  understanding,  nor  counsel  against  the  Lord."  Where- 
fore Christ  as  God  seeing  their  treacherous  intent,  accommodates  his 
answer  to  the  foul  malice  of  their  mind.  Objecting  against  them 
four  faults  especially  :  First,  folly,  noted  in  the  word  "why  ?"  For  if 
I  am  (as  you  say)  true,  then  I  am  God,  I  can  easily  make  your  wis- 
dom foolishness.  Secondly,  treachery,  "  why  tempt  ye  ?"  Thirdly, 
ingratitude,  "  why  tempt  ye  me,"  who  teach  unto  you  the  way  of  God 
truly.  Fourthly,  dissimulation,  "ye  hypocrites."  Having  thus  in  a 
trice  confounded  them,  he  proceeds  to  confute  them  by  their  own 
words.  For,  saith  he,  "  show  me  the  tribute  money:  and  they  took 
him  a  penny,  and  he  said  unto  them,  whose  is  this  image  and  super- 
scription ?  They  said  unto  him,  Coesar's.  Then  said  he  unto  them, 
Give  therefore  to  Caesar,"  &c.  As  if  he  should  say,yourselves  have 
let  in  the  Romans,  acknowledging  "no  king  but  Caesar."  And  in 
token  of  your  homage,  you  say  that  the  current  coin  among  you  bears 
his  image  and  superscription ;    and  therefore  seeing  Caesar  by  con- 


THE   TWENTY-THIRD   SUNDAY  AFTER   TRINITY.  779 

quest  hath  made  himself  Lord  over  you,  "  give  to  Caesar  the  things 
which  are  Caesar's,  and  unto  God  the  things  which  are  God's." 

In  which  one  sentence  we  may  note  many  profitable  lessons,  as 
first,  that  it  is  our  duty  to  give  every  one  his  own  :  "tribute  to  whom 
tribute :  custom  to  whom  custom :  fear,  to  whom  fear  honour  to 
whom  honour:"  to  God,  religion;  to  one's  self,  purity;  to  parents, 
honour ;  to  domestics,  provision ;  to  children,  correction ;  to  brothers, 
love;  to  lords,  subjection;  to  subjects,  benignity;  to  all,  equity." 
Ardens.  This  scripture  showeth  evidently  that  the  kingdom  of 
Christ  abrogates  not  the  kingdom  of  Caesar,  but  that  the  Gospel  is  a 
good  friend  unto  commonweals,  in  teaching  princes  how  to  govern, 
and  the  people  how  to  be  subject  unto  the  higher  powers.  It  is  not 
Christ  and  his  word,  but  antichrist  and  the  pope,  who  deny  to  Caesar 
"the  things  which  are  Caesar's,"  absolving  the  subject  from  his  alle- 
giance to  his  sovereign. 

"  Give  therefore  to  Caesar  the  things  which  are  Caesar's."  He 
saith  not  "give"  but  "render,"  because  tribute  is  due  debt  unto 
Caesar.  And  if  we  must  pay  tribute  to  Caesar,  a  Paynim  emperor  : 
much  more  to  Christian  kings  and  queens  which  are  nursing  fathers 
and  nursing  mothers  unto  the  Church.  If  we  deny  this  duty  we  are 
no  better  (if  father  Latimer  be  judge)  than  thieves.  Always  pro- 
vided, that  we  reserve  to  God  such  things  as  are  God's,  and  give  to 
Caesar  only  such  things  as  are  Caesar's.  Now  the  things  of  Caesar 
are  principally  three,  honour,  obedience,  tribute.  We  must  honour 
them  as  the  ministers  and  angels  of  God,  as  the  shepherds  and  shields 
of  his  people,  under  whose  shadowing  boughs  our  nests  are  built, 
and  our  young  brought  forth.  And  in  this  respect  also  we  must 
obey  Caesar  in  such  things  as  are  Caesar's :  but  if  Caesar  intrude 
upon  the  things  of  God,  and  coin  a  new  Creed,  or  broach  another 
Gospel,  "it  is  better  to  obey  God  than  man,"  Acts  iv.  19.  The  law's 
order  requiring  that  first  we  give  to  God  the  things  which  are  God's, 
and  then  unto  men  the  things  of  men.  See  Epist.  4tli  Sunday  after 
Trinity. 

As  for  the  tributes  of  Caesar,  if  they  be  just  and  reasonable,  we 
must  pay  them  as  his  wages  :  if  unjust  and  unreasonable,  we  must 
bear  them  as  our  punishment.  We  may  refute  his  arguments  in 
Parliament,  and  repel  his  oppression  according  to  courses  of  law : 
but  we  may  not  in  any  case  rebel  with  the  sword.  And  yet  (as 
Melancthon  and  others  upon  this  text)  Caesar  himself  is  bound  to 
keep  the  commandment,  "thou  shalt  not  steal,"  remembering  always 


780  THE   OFFICIAL    CALENDAR    OF   TUE    CHURCH. 

that  Almio'lity  God  liatli  made  him  a  shepherd,  and  not  a  wolf;  a 
nursing  father,  and  not  a  cm-sing  tyrant ;  a  deliverer,  and  not  a  de- 
vom-er  of  his  people.  "  When  justice  is  removed,  what  do  kingdoms 
differ  from  great  robberies?"  Aug.  St.  Ambrose  notably  to  the 
samesurpose,  "what  Caesar  commands  is  to  be  done,  what  he  indicts 
is  to  be  tolerated,  but  when  exacted  booty  accumulates,  it  becomes 
intolerable."  The  gracious  apothegme  of  our  noble  sovereign  to  his 
dearest  son  Henry  the  prince,  is  worthy  to  be  written  in  letters  of 
gold,  "Enrich  not  yourself  with  exactions  upon  your  subjects:  but 
think  the  riches  of  your  people,  your  best  treasure." 

"  Unto  God  those  things  which  are  God's."  As  if  he  should 
say :  Ye  Pharisees  are  careful  for  the  money  of  the  Temple,  but  in 
the  mean  while  ye  neglect  the  divine  worship  and  word  of  God.  Ye 
give  to  Caesar  the  penny  that  hath  his  inscription  and  image :  why 
then,  I  pray,  consecrate  ye  not  to  God  your  soul,  wherein  is  im- 
printed God's  image  and  superscription?  Christians  are  God's  penny, 
having  his  image  by  creation,  and  inscription  in  holy  baptism, 
whereby  Christ  "  writeth  his  name  in  their  foreheads,"  and  so 
marks  them  as  it  were  for  the  children  of  God,  and  inheritors  of  the 
kingdom  of  heaven  :  See  Ludolphus  de  vita  Christ,  part  2,  c.  35. 
Ardens,  Musculus,  Pontan,  Ferus  in  loc. 

If  we  now  conform  ourselves  according  to  Christ's  image,  he  shall 
hereafter,  as  it  is  in  this  day's  Epistle,  "  transform  our  vile  body 
that  it  may  be  like  his  glorious  body  ;  for  as  we  have  borne  the 
image  of  the  earthly,  so  shall  we  bear  the  image  of  the  heavenly." 
Take  heed  therefore  that  Satan  imprint  not  his  stamp  in  you, 
because  Christ  at  the  last  day  will  say  to  thy  soul,  as  he  did  to  the 
Pharisees  here:  "whose  is  this  image  and  superscription?"  If  thou 
be  branded  with  the  marks  of  Satan  and  Antichrist,  hell  is  thy  por- 
tion ;  if  sealed  by  the  Holy  Spirit  of  God  unto  the  day  of  redem.p- 
tion,  heaven  is  thine  inheritance. 

"  When  they  heard  these  words,  they  marvelled,  and  left  him  and 
went  their  way."  This  happy  conquest  of  Christ  is  full  of  consola- 
tion, in  that  his  spirit  dwelleth  in  us,  and  speaketh  in  us,  helping 
our  infirmities,  and  enabling  us  in  our  disputations  before  kings  and 
councils  to  plead  the  Gospel  cause  so  powerfully,  that  he  "who 
dwelleth  in  heaven  shall  laugh  his  enemies  to  scorn,  yea  the  Lord 
shall  have  them  in  derision."  When  the  libertines  and  Cyrenians 
disputed  with  St.  Stephen,  they  were  not  able  to  resist  the  wisdom 
and  the  spirit  with  which  he  spake. 


THE   TWENTY-FOURTH   SUNDAY   AFTER   TRINITY. 


781 


THE  EPISTLE. 


CoLOSS  i.  3. — "  We  give  tJianJcs  to  God  the  Father  of  our  Lord 
Jesus   Christy"  cj-c. 

This  proeme  of  Paul's  Epistle  to  the  Colossians  is  in  effect  all  one 
with  that  to  the  Corinthians,  expounded  18th  Sunday  after  Trinity  : 
and  to  the  Philippians,  expounded  22nd  Sunday  after  Trinity. 

Who :  verse  i.  "  Paul  an  Apostle,"  not  of  men,  but  of  "  Jesus  Christ.^' 
Not  through  his  own  intrusion,  or  for  his  own  merit:  but  "by  the 
•will  of  God."  And  "  Timotheus  his  brother  ;"  in  respect  of  their 
common  faith  on  earth,  and  common  Father  in  heaven. 

"When:  "always  in  our  prayers."  As  often  in  our  devotion,  as  we 
think  of  you,  we  thank  God  for  you,  "since  the  day  we  first  heard 
of  your  faith,"  verse  4,  9. 

To  whom :  "  unto  God  and  the  Father  of  our  Lord." 

For  whom :  "  For  you,"  because  love  doth  not  envy,  but  rejoice  for 
other's  good.     "  For  you  Saints  at  Colosse,"  verse  2. 

'Faith,  and  that  a  true  faith,  having  "  Christ  Jesus" 
for  the  proper  object,  and  wholly  relying  upon 
his  merits. 

Love,  and  that  according  to  knowledge,  loving  espe- 
cially "  the  Saints." 

Hope,  and  that  an  assured  hope,  expecting  an  in- 
heritance, that  is  "  laid  up  in  store ;"  and  that  in 
a  sure  and  secure  place  ("  where  neither  the  moth 
nor  canker  corrupteth,  and  where  thieves  neither 
dig  through  nor  steal")  in  heaven.  All  which  is 
conveyed  unto  them  by  the  preaching  of  the  Gos- 
pel, here  commended  for  its  truth,  enlargement, 
and  advantage,  that  is,  in  two  words,  in  respect 
of  its  contents,  as  being  "the  word  of  truth," 
verse  5.  Extents,  as  being  "  como  to  all  the 
world,  and  fruitful"  in  all  good  works,  verse  6. 


For  what :    As 
Aretius  for  the 
three  principal  - 
virtues    of    a 
"^  Christian : 


Comprecation,  for 
their  further  in- 
crease and  future 
proficiency  in 


'Plentiful    wisdom    and    spiritual    understanding, 

whereby  to  know  the  will  of  God,  verse  9. 
Fruitful  obedience,  whereby  to  do  the  will  of  God, 
"walking  worthy  of  the  Lord,"  verse  10,  that  is, 
as  becometh  his  Gospel,  and  his  glory,  "pleasing 
him  in  all  things,"  &c. 
Cheerful  patience,  whereby  to  suffer  according  to  the 
will  of  God,  and  that  with  "  joyfulness,"  v.  11. 


The  difference  between  "patience  and  long  suffering"  may  be, 
that  the  first  regards  more  grievous  perils  ;  the  second  lighter  ones. 
The  one  teaches  us  to  forbear  when  we  can  revenge  ;  the  other,  to 
bear  when  we  cannot  revenge.  Or  patience  levelleth  as  it  were 
the  mind  in  our  present  affliction,  which  is  but  for  a  moment ;  long 
suffering  exaltcth  in  its  expectation  of  the  future,  "a  far  more  excel- 


782  THE    OFFICIAL   CALENDAR   OF   THE   CHURCH. 

lent  and  eternal  weight  of  gloiy,"  wlien  we  shall  be  made  "par- 
takers of  the  inheritance  of  the  Saints  in  light,"  ver.  12.  Spiritual 
understanding  is  most  useful  in  our  contemplative  life,  obedience  in 
our  active,  patience  needful  in  both.  And  therefore  let  us  pray 
with  Paul  here  to  "  the  father  of  our  Lord  Jesus  Christ,"  that  we 
may  be  "  strengthened  with  all  might,  through  his  glorious  power, 
unto  all  patience  and  long  suffering  with  joy  fulness,"  &c. 


THE  GOSPEL. 

Matth.  ix.  18. —  <'  While  Jesus  spahe  unto  the  people,  behold,  there 
came  a  certain  Ruler,  and  tvorshipped  him,  saying,  my  daughter 
is  even  noiv  deceased,"  ^-c. 

'  Goodness  of  Christ,  in  relieving  all  sexes  and  all  sorts  of 

Two  points  are  to        men,  hearing  a  ruler  who  was  rich  and  a  Jew,  healing  a 

be  considered  in  J     woman  who  Avas  poor  and  a  Gentile.     Comforting  a  dis- 

this  Gospel  espe-        tressed  father,  recovering  a  diseased  woman,  raising  a  de- 

cially,  the  ceased  damsel. 

V  Lewdness  of  the  people,  v.  24,  "  laughing  Christ  to  scorn." 
[  Time :  v.  22,  "  the  woman  was  made  whole 

T    .1     n    .      .      1  1  .  I     even  the  same  time." 

In  the  nrst  miracle  wrought  upon       rn  „  io  on    <<-.,  i.i,„  „„„  *      t  •      » 

,,  u-  I    u  J  •         )  Place:   v.  lU,  2U,  "in  the  way  to  Jairus 

the  woman  which  had  an  issue  i     ho  sp  " 
of  blood,  note  circumstance  of        |  '  f  To  whom 

V  Person,  ^  Before  whom. 

[  By  whom  this  work  was  done. 

T      .1  1       •      1      ii         { Physician,  Christ. 

In  the  second  miracle   three  ^  p^^fj^^     ^^  ^^^^^^^^  j^^^^j^ 

persons  are  remarkable :  the  ^  j^j^^j^^^^  ^^^^^^^  ^^^^^  ^  ^^^^^j^  ^^^^^^ 

In  that  Christ  healed  the  sick  woman  instantly,  so  soon  as  she 
believed  in  him,  and  he  saw  her :  he  teacheth  us  hereby  not  to  defer 
any  work  of  charity  but  to  do  good  turns  in  a  good  time.  "  Say 
not  unto  thy  neighbor,  '  Go  and  come  again,  and  to-morrow  will  I  give 
thee,'  if  thou  have  it  now,  for  hope  that  is  deferred,  is  the  fainting 
of  the  heart :  but  when  the  desire  cometh  it  is  a  Tree  of  life,"  Prov. 
xiii.  12.  And  in  that  our  blessed  Saviour  cured  this  woman  in  the 
way  to  Jairus'  house,  he  giveth  us  an  example  to  spend  all  om'  hours 
profitably,  never  intermitting  any  fit  opportunity  to  do  good, 
"redeeming  the  time  because  the  days  are  evil,"  Ephes.  v.  16. 

In  the  party  to  whom,  observe  first  her  grief,  then  his  grace.  She 
was  a  fearful  and  silly  woman,  vexed  with  an  unclean  and  uncom- 
fortable disease  tAvelve  years,  in  such  sort  that  as  St.  Mark  reports  in 
his  fifth  Chapter,  v.  26,  "  she  sufi"ered  many  things  of  many  physi- 


THE   TWENTY-FOURTH   SUNDAY  AFTER   TRINITY.  783 

cians:"  some  torturing  her  with  one  medicine,  some  with  another,  and 
yet  none  did  her  any  good,  but  rather  much  hurt.  For,  as  other 
Evangelists  have  recorded  this  history  more  fully,  "  she  spent  all 
that  she  had,  and  it  availed  her  nothing,  but  she  became  much 
worse."  Whereby  she  was  made  many  ways  unhappy.  For  her 
sickness  brought  her  to  weakness,  her  weakness  to  physic,  physic 
to*  beggary,  beggary  to  contempt.  And,  haply,  remorse  of  con- 
science made  these  worldly  grievances  more  bitter  :  for  whereas  the 
wise  man  affirms,  "  He  that  sinneth  before  his  Maker,  shall  fall  into 
the  hands  of  the  physician  :"  she  might  peradventure  conceive  that 
God  had  cast  her  away.  This  as  you  see  was  her  hard  case,  vexed 
in  mind,  troubled  in  body,  beggared  in  her  estate,  despised  in  her 
place. 

Secondly,  by  this  example  you  see  Avhat  an  inestimable  jewel 
health  is,  in  that  this  haemorrhousa,  willingly  became  a  beggar  in 
her  estate  to  be  better  at  ease ;  it  is  more  comfortable  to  die  quickly, 
than  to  live  sickly. 

Thirdly,  in  that  our  Father  in  heaven,  after  long  sickness  sendeth 
at  the  last,  happy  deliverance  to  his  children :  it  may  teach  us  in  all 
our  distress,  never  to  distrust  in  his  mercy,  but  to  say  with  Job, 
"though  he  slay  me,  yet  Avill  I  trust  in  him." 

Hitherto  concerning  her  grievances ;  I  come  now  to  her  graces, 
and  they  be  principally  three  :  Faith,  Invocation,  Humility.  Which 
Aquine  notes  out  of  three  words  in  the  Text,  "  Credidit,  dixit, 
tetigit."  Her  faith  was  so  great,  that  she  certainly  persuaded 
herself,  if  she  might  but  touch  only  the  hem  of  Christ's  garment, 
she  should  attain  her  former  health. 

The  second  virtue  noted  in  this  woman,  is  her  invocation  or  man- 
ner of  praying. 

"  If  I  may  but  touch  even  his  garment  I  shall  be  whole."  Wishes 
are  her  words  and  sobs  her  sacrifices,  and  yet  Christ  hears  her  groans, 
and  grants  her  heart's  desire,  saying,  "  Daughter,  be  of  good  com- 
fort," &c.  Insinuating  hereby,  that  the  prayer  which  pierceth  the 
clouds,  is  not  a  wagging  of  the  lips,  not  a  babbling  of  the  tongue  :  but 
rather  an  humble  lifting  up  of  the  soul  to  God.  Offer  then  unto 
Christ,  a  rent  and  a  broken  heart,  in  seeking  thy  Saviour  heartly, 
praying  heartily,  repenting  heartily ;  that  he  may  turn  to  thee,  and 
turn  his  judgments  away  from  thee  saying  to  thy  soul,  I  am  thy  sal- 
vation. 


784  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

The  third  virtue  commended  in  this  T\-oman,  is  her  discreet  humility, 
Avho  knowing  her  own  unworthiness,  and  considering  her  loathsome 
sickness,  did  not  presume  to  come  before,  but  behind  Christ,  as  it 
were  stealing  her  health.  And  this  her  relique  is  worth  our  observing 
also :  for  as  pride  is  the  first  stop,  so  lowliness  the  first  step  unto 
blessedness.  It  is  an  eminent  grace  for  a  man  speaking  with  the 
tono-ues  of  angels,  to  transport  his  audience  with  the  wind  of  words, 
and  floods  of  eloquence  whither  he  list ;  and  yet  if  learning  be  not 
seasoned  with  humility,  it  rather  bloweth  up  than  buildeth  up,  and 
as  the  philosopher  said,  is  no  better  than  a  sword  in  a  madman's 
hand. 

The  persons  before  whom:  are  the  Ruler,  v.  18,  the  disciples,  v.  19, 
and  a  great  multitude,  Mark  v.  24.  Christ  acted  this  miracle  before 
Jairus,  for  the  strengthening  of  his  weak  faith ;'  encouraging  him 
hereby  to  believe  that  he  could  recover  his  daughter,  as  well  as  cure 
this  woman ;  before  the  disciples  and  the  multitude,  for  the  confirma- 
tion of  his  doctrine,  showing  hereby  that  he  knew  the  secrets  of  all 
hearts,  as  also  that  the  lively  faith  of  this  hsemorrhousa  might  not 
be  concealed,  but  openly  commended  as  an  example  for  all  men.  And 
therefore  Jesus  enquired  immediately,  "  Who  hath  touched  my  clothes  ? 
and  he  looked  round  about  to  see  her,  and  when  the  woman  saw  that 
she  was  not  hid,  she  came  trembling,  and  fell  down  before  him,  and 
told  him  before  all  the  people,  for  what  cause  she  had  touched  him, 
and  how  she  was  healed  instantly."  The  brief  whereof  is  recorded 
by  St.  Matthew:  "When  he  saw  her,  he  said.  Daughter,  be  of  good 
comfort,  thy  faith  hath  made  thee  whole."  Propounding  her  as  a 
school-mistress  to  all  the  world,  to  learn  by  her  how  to  trust  in  God, 
and  to  come  to  Christ  in  all  manner  of  afiiictions. 

The  person  by  whom,  is  Christ :  and  in  him  observe  what  he  said, 
and  what  he  did.  His  words  contain  consolation.  Here  are  three 
notable  effects  of  a  lively  faith ;  it  maketh  us  the  children  of  God, 
"daughter:"  it  brings  comfort,  "be  of  good  cheer:"  it  procures  sal- 
vation of  body  and  soul,  "thy  faith  hath  made  thee  whole." 

Christ  said  in  the  Gospel,  "I  ascend  to  my  father,  and  unto  your 
father:"  not  unto  "our  father,"  but  unto  my  father  by  nature,  unto 
your  father  by  grace :  we  are  the  children  of  the  Most  High,  on 
our  part,  by  faith  only.  "For  unto  such  as  received  him,  he  gave 
power  to  be  the  sons  of  God,  even  to  such  as  believe  in  his  name."  As 
St.  Jerome  upon  my  text,  this  woman  is  Christ's  daughter  in  that  her 
faith  made  her  whole.     Here  then  observe  that  a  Christian  is  most 


THE   TWENTY-FOURTH   SUNDAY  AFTER   TRINITY.  785 

honourable,  being  a  son  to  a  King,  brother  to  a  King,  heir  to  a  King, 
yea  to  the  King  of  glory,  to  the  King  of  all  King?,  higher  than  the 
highest.  He  were  a  foolish  poor  man  that  were  ashamed  of  the  kin- 
dred which  the  King  did  challenge  of  him :  he  is  more  foolish  though 
he  were  a  King  himself,  that  is  ashamed  of  the  Son  of  God.  For  Christ 
is  the  consolation  of  Israel,  as  it  followeth  in  the  next  clause  to  be 
considered,  he  brings  comfort  to  his  children,  "Daughter,  be  of  good 
cheer."  The  reprobate  account  the  children  of  God  unhappy  wretches, 
even  madmen,  having  them  in  derision  as  the  filth  of  the  world,  but  as 
Salvianus  truly ;  jMen  are  not  miserable  for  that  others  think  so,  unless 
themselves  feel  it  so.  The  children  of  God  then,  having  the  promises 
of  this  life  and  that  which  is  to  come,  cheered  in  conscience  while 
they  live,  filled  with  eternal  joy  when  they  be  dead,  have  both  here- 
after and  here  such  comfort  as  passeth  all  understanding. 

The  last  effect  of  a  lively  faith  is  salvation  of  body  and  soul.  It 
was  her  trust  and  not  her  touch,  her  faith  and  not  her  finger,  which 
haled  unto  her  this  health  and  help.  For  the  multitude  thrust  Christ 
and  trode  on  him  (as  St.  Luke  reports)  and  yet  only  this  woman  is  said 
to  touch  him.  And  so  when  we  come  to  Divine  Service,  Sermon  or 
Sacrament,  without  lively  faith,  hearty  devotion,  holy  reverence,  we 
touch  his  outward  element,  but  take  not  his  inward  grace  to  the 
comfort  of  our  soul. 

From  hence  we  may  learn  (against  Arboreus,  jSIaldonate,  Beauxa- 
mis,  and  other  Popish  authors  in  their  Commentaries  upon  this  place) 
not  to  put  any  trust  in  the  reliques  of  saints,  or  impute  any  saving 
virtue  to  the  vestments  of  our  Saviour.  For  the  virtue  that  healed 
her  went  not  out  of  any  coat,  but  out  of  Christ  immediately ;  he  said 
not,  "there  is  virtue  proceeded  from  my  vesture,"  but  "I  perceive  that 
virtue  is  gone  out  of  me,"  Luke  viii.  46.  There  was  no  great  or  extra- 
ordinary virtue  in  his  garments  after  his  death,  when  the  soldiers  had 
parted  them  among  them  ;  nor  in  his  life  when  he  wore  them,  for  the 
people  that  thronged  him,  received  no  benefit  by  them,  but  only  she 
and  they  that  touched  him  by  faith.  It  is  true,  that  Christ's  own 
virtue  and  grace  doth  only  cure  the  sins  of  our  soul,  and  sores  of  our 
body :  but  his  virtue  is  not  apprehended,  but  by  the  finger  of  faith. 

This  Jairus  Avas  a  Ruler  of  a  Synagogue.  Now  that  ye  may  the 
better  understand  what  ofiice  this  was,  I  must  inform  you,  that  there 
was  in  all  Jewry  but  one  Temple,  Avhere  the  people  were  commanded 
to  celebrate  their  solemn  feasts,  and  offer  up  their  sacrifices  unto  God. 
And  there  was  only  but  one,  for  the  preservation  of  unity  in  piety, 


786  THE   OFnCIAL   CALENDAR   OF   THE    CHURCH. 

that  there  might  be  hut  one  onlj  religion,  of  one  only  God,  in  one 
only  Temple.  Where  by  the  way  note,  that  uniformity  in  discipline 
is  an  hedge  to  unity  in  doctrine.  Where  Canons  and  injunctions 
of  order  are  despised,  and  every  man  left  unto  himself:  there  many 
times  are  so  many  sects  as  cities,  and  almost  as  many  Gospels  as 
gossips.  On  the  contrary,  when  all  things  in  the  Church  are  done 
orderly,  when  the  Christian  Magistrate  enjoins  in  outward  ceremonies 
one  kind  of  discipline  for  the  public  worship  of  God :  there,  for  the 
most  part,  an  union  in  law  breeds  an  union  in  love,  a  conformity  in 
fashion  an  uniformity  in  faith,  endeavouring  to  keep  the  unity  of  the 
spirit  in  the  bond  of  peace,  following  the  truth  in  love.  This  I  take 
to  be  the  true  reason,  why  God's  Israel  had  but  one  Tabernacle  and 
one  Temple. 

But  there  were  Synagogues  in  every  town,  where  divine  prayers 
and  God's  holy  word  was  read  and  expounded  every  Sabbath,  as 
Saint  Luke  recordeth,  Acts  xv.  21. 

That  Jairus  was  the  Ruler  of  the  Synagogue  in  Capernaum,  is  in- 
sinuated, Luke  viii.  41,  and  in  the  fifth  verse  of  this  present  chapter 
of  our  Evangelist,  as  I  have  copiously  proved  in  the  beginning  of  mine 
Exposition,  Gospel  19th  Sund.  of  Trinity.  Capernaum  then  had  a  good 
pastor,  and  as  we  read  Mat.  viii.  9,  a  good  Captain,  and  Christ,  the 
best  of  all,  often  resided  in  the  city :  yet  notwithstanding  (as  truth 
itself  witnesseth)  it  was  a  very  wicked  and  desolate  place,  deserving 
greater  damnation  in  the  day  of  judgment  than  the  land  of  Sodom 
and  Gomorrha.  Let  not  then  any  vigilant  minister,  or  diligent 
magistrate,  be  discouraged  in  his  place,  for  that  his  people  bring  not 
forth  any  fruits  of  righteousness  answerable  to  the  means  of  their 
instruction :  for  if  thou  warn  the  wicked,  and  "  he  turn  not  from  his 
wickedness,  nor  from  his  wicked  way,  he  shall  die  in  his  iniquity : 
but  thou  hast  delivered  thy  soul." 

Eor  conclusion  of  the  whole,  by  the  goodness  of  Christ,  in  re- 
storing the  sick  woman  unto  health  in  the  way,  raising  the  dead 
wench  unto  life  in  her  father's  house,  we  may  learn  what  to  look  for 
at  his  hand :  namely,  grace,  while  we  be  pilgrims  in  this  our  short, 
yet  troublesome  race ;  but  glory,  when  as  we  shall  rest  in  heaven, 
our  everlasting  home.  According  to  that  of  David,  "the  Lord  will 
give  grace  and  glory,  and  no  good  thing  will  he  withhold  from  such 
as  walk  uprightly." 


THE   TWENTY-FIFTH   SUNDAY  AFTER   TRINITY.  787 


THE   EPISTLE. 

Jerem.  xxiil.  5. — '^^  Behold  the  time  cotneth,  saith  the  Lord,  that  I 
will  raise  wp  the  righteous  branch  of  David,"  ^c. 

The  church  ends,  as  she  began,  with  her  only  Lord  and  Sayionr : 
which  occasioned  one  to  call  his  postil  Annulus  Christianus,  as  it 
were  the  Christian's  round,  or  ring.  For  all  the  Gospels  are  fraught 
with  excellent  doctrines  of  holy  faith  in  Christ,  and  ordinarily  the 
Epistles  are  nothing  else  but  earnest  exhortations  unto  the  fruit  of 
faith,  a  godly  life ;  that  we  may  "  walk  worthy  of  the  Lord  and 
please  him  in  all  things  !  "  As  then  on  the  first  Sunday,  the  Gospel 
intimating  that  Christ  is  come  ("Behold  the  King  cometh,"  &c.)and 
the  Epistle  teaching  that  we  must  imitate  our  King  being  come, 
("put  on  the  Lord  Jesus,"  &c.)  are  instead  of  a  preface:  so  this 
Epistle  and  Gospel  on  the  last  Sunday  (the  one  prophesying  that  the 
Lord  our  righteousness  shall  shortly  come,  "  Behold  the  time  cometh,' 
&c.,  and  the  other  preaching  that  he  is  already  come,  "  This  of  a  truth 
is  the  same  prophet  that  should  come  into  the  world,")  may  serve 
for  a  conclusion  or  epilogue  to  all  the  rest  of  the  Avhole  year. 

The  Gospel  is  expounded  Seventh  Sunday  after  Trinity.  The 
Epistle  containeth  an  abridgment  of  all  the  chief  doctrine  delivered 
in  the  Church,  even  from  the  first  in  Advent  unto  this  present  day ; 
showing  that  Christ  is  God  and  man,  and  so,  participating  of  both 
natures  in  one  person,  is  the  sole  Mediator  between  God  and  man. 
Our  Evangelical  Prophet,  as  another  Matthew,  proves  here  Christ  to 
be  man,  in  that  he  was  a  branch  of  David.  And  yet  not  a  mere 
man,  in  that  "the  righteous,"  in  whom  is  no  guile  :  whereas  the  Scrip- 
ture witnesseth  of  other  men  that  they  were  "  conceived  in  sin,  and 
born  in  iniquity,  they  all  are  gone  out  of  the  ways  of  the  Lord,  and 
that  none  doeth  good,  no,  not  one."  Christ's  high  style,  "the  Lord 
our  righteousness,"  is  an  evident  demonstration  of  his  Godhead,  as 
interpreters  have  noted  against  Arians  and  Jews  out  of  this  place. 
Vide  Calvin  Instit.  lib.  1,  cap.  13,  §  9.  Galatin  de  arcanis,  lib.  8, 
cap.  3.  Melanc.  proposit  eccles.  propos.  25,  torn.  2,  fol.  320.  Bellarm, 
de  Christo,  1.  1,  c.  7. 


788  THE   OFFICIAL   CALENDAR    OF   THE   CHURCH. 

/■  Wisdom,  -j 
Now  Clirist,  as  God-man,  or  man-God,    \    Justice,    / 
is  the  king  of  his  redeemed  ones,  in  whom  /    Mercy,  saving  Judah, 
observe    three    royal    virtues    especially,    )  v.  6 :    and   delivering 

VIsrael,  v.  7,  8.  Not 
as  by  Moses,  out  of  Egypt  only :  but  out  of  the  hands  of  all  their 
enemies,  and  calling  them  out  of  all  countries  and  corners  of  the 
world,  to  sit  down  with  Abraham,  Isaac,  and  Jacob,  in  the  kingdom 
of  heaven :  being  our  righteousness  efficiently,  as  author  of  every 
good  and  perfect  gift  in  us  ;  and  sufficiently  in  giving  himself  a  ran- 
som for  all  men,  1,  Tim.  ii.  9,  and  obtaining  eternal  redemption 
for  us,  Heb.  ix.  12.  A  Jesus  immediately  saving  us  himself,  not  by 
giving  us  power  to  become  our  own  saviours.  And  so  the  righteousness 
whereby  we  are  saved,  is  not  the  righteousness  which  we  by  him  act 
for  ourselves,  but  that  which  he  in  his  own  person  hath  wrought  for 
us :  an  imputative  not  an  inherent  justice,  consisting  not  in  the 
perfection  of  virtue  but  in  the  free  pardoning  of  our  sins.  According 
to  that  of  David,  "Blessed  is  he  whose  unrighteousness  is  forgiven, 
and  whose  sin  is  covered." 

The  words  of  this  text,  as  Jerome  notes,  are  well  interpreted  by 
Paul,  1  Cor.  i.  30,  "Christ  is  made  to  us  wisdom,  and  riThteousness, 
and  sanctification,  and  redemption,  that  according  as  it -is  written, 
he  that  rejoiceth  let  him  rejoice  in  the  Lord."  As  if  he  should 
have  said,  if  these  graces  are  our  own,  we  may  vaunt  in  our  own. 
But  forasmuch  as  Christ  is  made  to  us  from  God,  not  only  the  be- 
ginning of  holiness,  wisdom,  righteousness,  &c.  but  the  perfection  of 
all  these,  let  not  flesh  boast  itself  in  his  presence,  but  he  that  doth 
glory,  let  him  glory  in  the  Lord.  As  Christ  was  made  sin  for  us^ 
even  so  are  we  made  the  righteousness  of  God  in  Christ.  He  was 
sin  through  imputation  only,  "for  He  did  no  sin,  neither  was  there 
guile  found  in  his  mouth."  And  so  we  are  made  righteousness,  in 
that  our  unrighteousness  is  not  imputed  unto  us,  Rom.  iv.  8.  It  is 
true  that  we  work  righteousness  according  to  the  proportion  of  grace 
bestowed  upon  us  in  this  life :  but  forasmuch  as  Ave  thirst  after  the 
the  full  righteousness  of  another  world,  and  have  received  only  the 
first  fruits  of  the  Spirit  here ;  to  say  that  we  are  now  thoroughly 
clean  without  spot  or  wrinkle,  or  any  such  thing,  is  to  jostle  Christ 
out  of  his  justice,  and  to  take  from  him  his  due  title  of  honour,  which 
is  given  him  in  our  text,  "  the  Lord  our  righteousness."  See  Gregor. 
apud  Magdeburg,  Cent.  6,  Col.  681.    Luther,  ubi  supra  in  margine. 


THE   TWEXTY-FIFTH   SUNDAY  AFTER   TRINITY.  789 

Melancthon  in  Cat.  et  loc.  Com.  et  exam.  tit.  cle  Justification  et  bonis 
operibus.  Calvin  Instit.  1.  3,  c.  1,  §  11.  Dr.  Morton  Apolog.  lib.  1,  c. 
2,  §  11  et  IT,  2,  et  lib.  2,  cap.  11.  Dr.  Abbot's  Answer  to  Bishop's 
Epistle  to  the  King,  pp.  138,  139,  &c. 

Wherefore  learn  to  sing  with  David:  "0  God,  which  art  my  right- 
eousness." I  conclude  with  a  meditation  of  Bernard;  "thy  right- 
eousness, 0  my  dear  Saviour,  is  not  a  short  cloak  that  cannot  cover 
two,  but  being  a  long  robe,  and  a  large  righteousness,  it  will  wholly 
cover  thee  and  me :  a  multitude  of  sins  in  me,  but  in  thee  what  shall 
it  cover,  0  Lord,  but  the  treasures  of  thy  goodness?  To  thee, 
sweet  Jesus,  the  beginning  and  ending,  which  hast  out  of  the  riches 
of  thy  superabundant  grace  blessed  my  studies  hitherto,  guiding,  as 
I  hope,  my  pen  with  thy  finger,  even  from  the  first  lesson  unto  this 
last  line :  be  given  all  honour,  power,  and  praise,  now  and  for  ever, 
Amen. 

"Glory  be  to  God  on  High,  and  Peace  to  Men  in  Earth  !" 


;:!l'i{J!iliJJII!J!lllilJJ'iiilli|i|)llllliJiliUyili 


